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* JAN 24 1911
PRACTICAL WRITINGS
ROBERT TRAILL.
ISSUED BY THE COMMITTEE OF
THE GENERAL ASSEMBLY OF THE FREE CHURCH OE SCOTLAND
FOR THE PUBLICATION OF THE WORKS OF
SCOTTISH REFORMERS AND DIVINES.
EDINBURGH:
PRINTED FOR THE ASSEMBLY'S COMMITTEE.
MDCCCXLV.
EDINBURGH:
PRINTED BY JOHN GREIG.
CONTENTS.
PAGE
Traill and his Writings, v
Six Sermons from Galatians II. 21, ... 13
Sermon on " By what means Ministers may best win
Souls, 117
Vindication of the Protestant Doctrine concerning
Justification, and of its Preachers and Profes-
sors, from the unjust charge op Antinomianism, 139
Sermon on Hebrews XII. 29, 198
Sermon on Isaiah LXIII. 16, 215
Three Sermons on Matthew VII. 13, 14, . . . 237
Sermon on Ephesians III. 8, 280
Sermon on Philippians II. 12, 13, ... . 293
Sermon on 1 Corinthians II. 10, ... . 307
Two Sermons on Hebrews VI. 4, 5, 6. . . . 327
TRAILL AND HIS WRITINGS.
BY THE EDITOR.
THE family of the Traills is one of considerable
antiquity, and was at an early period possessed
of the estate of Blebo, in Fifeshire. The first histo-
rical notice we find of them is in Keith's Catalogue
of Scottish Bishops, wherein it is stated, that Walter
Traill, who was raised to the metropolitan see of St
Andrew's by King Robert III. about the year 1385,
was a son of the Laird of Blebo. Andrew Traill,
the great-grandfather of the writer of these Sermons,
was a younger brother of the then proprietor : he
embraced the profession of arms, and served with
distinction as a colonel in the wars of the Nether-
lands against Spain, and afterwards under the young
King of Navarre, better known as Henry IV. of
France.
Robert Traill, the grandson of the preceding,
and father of the subject of our memoir, is well
known in the history of those who, during the 17th
century, were suff'erers for the truth in Scotland. He
was minister of Elie in Fife, and afterwards of the
Greyfriars' Church in Edinburgh, — a situation that
connected him with the public events, and involved
him in the disastrous calamities, of that stirring pe-
riod. After witnessing the miseries inflicted by the
Marquis of Montrose upon his country, he was one
Vi TRAILL AND HIS WRITINGS.
of the ministers who attended that noble to the scaf-
fold. On the invasion of Cromwell, and the approach
of the English army to Edinburgh, he took refuge in
the Castle, with those who refused to submit to the
victorious general, and in the siege that followed he was
severely wounded. At the Restoration, and when the
whole land was maddened with a blind fit of loyalty,
his deepest thought was for the safety of the Church
of Scotland ; and with other nine ministers, he drew
up a declaration to the king, in which, after congra-
tulating his Majesty's return, and professing their
loyalty and submissiveness, they ventured modestly
to remind him of his promises and engagements in
behalf of the national church when he was crowned at
Scoon. But for this, Traill was imprisoned with his
brethren, in the Castle, for the space of seven months.
Even when liberated, he was narrowly watched by
the prelates ; and having ventured to expound the
scriptures to a few friends in the house where he
dwelt, he was accused of holding a conventicle, and
summoned before the Council. His sentence was
banishment for life ; and in 1663, when more than
sixty years old, he was obliged to bid a mournful
farewell to his home and family, and retire to Hol-
land. Such is but a brief outline of his labours and
sufferings. It does not appear that he published any
work ; but his two letters written to his wife and
children during his exile, and which have been re-
peatedly printed, have been always deservedly ad-
mired by the Christian public for their apostolic
simplicity, their tenderness and piety.
Robert Traill, his son, and the subject of this brief
notice, was born at Elie, in May 1642. After he had
passed through the usual preparatory studies, he ^^ as
TRAILL AND HIS WRITINGS. Yii
sent to the College of Edinburgh, where he distin-
guished himself in the several classes, and was much
commended by the professors for his industry and ac-
quirements. As he had devoted his life to the work of
the ministry, he applied himself for several sessions to
the study of theology ; and his heartiness to the cause
of the church of his fathers, which he ever after-
wards so nobly defended, was shewn by his fearless
attendance upon Mr James Guthrie of Stirling to
the scaffold. But his own personal troubles soon
followed. His father's banishment had so straitened
the circumstances of the family, that they were often
without a home ; and in 1666, in consequence of some
copies of the Apologetic Relation, a work which the
prelates hated, and the Privy Council had condemned
to the flames, having been found in their dwelling,
he was obliged, with his mother and brother, to hurry
into concealment. The oppressions of the prelatists
produced their natural results : a portion of the peo-
ple prematurely rose in arms, and after great suf-
fering, were routed at Pentland Hills by the king's
forces. Robert Traill, it was asserted, had been in
arms with the insurgents ; and in consequence of this
report, whether true or unfounded, he was obliged
to fly to Holland to his father in 1667. In this shel-
ter of persecuted Presbyterianism, he continued his
studies in theology, and assisted Nethenus, Professor
of Divinity at Utrecht, in publishing Rutherford's
Examination of Arminianism. But his stay in Hol-
land could not have been long, for we find him in
London preaching in April 22. 1669, upon the Thurs-
day previous to the administration of the Lord's
Supper. It is probable, that in the earlier part of
the same year he had come to London, and been
viii TRAILL AND HIS WRITINGS.
ordained to the work of the ministry by the Pres-
byterian clergymen in the metropolis. From the
notices in his manuscript sermons it also appears,
that after preaching some time in London without
any settled charge, he was permanently stationed at
Cranbrook, a small town in Kent.
In the year 1677, Traill was in Edinburgh, pro-
bably upon a temporary visit to his native country and
friends; and, as he was a faithful workman in his sacred
calling, both in season and out of season, he privately
preached in the Scottish capital, notwithstanding the
very stringent laws in force against such religious
meetings. He was soon apprehended and arraigned
before the Privy Council, as a holder of house-con-
venticles. He acknowledged this part of the charge.
He was asked, if he had also preached at iield-con-
ven tides, but this question he very properly refused
to answer. It would have been to confess a capital
offence, and pronounce his own death-sentence. He
was ordered by the judges to purge himself by oath
of having either preached or attended at such meet-
ings, but with this he also refused to comply. All
that he would acknowledge amounted to this, that
he had received Presbyterian ordination in London,
and that he had conversed with Mr John Welch on
the English border. Upon these slender grounds he
was sentenced to imprisonment in the Bass ; and in
this loathsome dungeon he found Frazer of Brea,
Alexander Peden, and other distinguished captives,
who were suffering in the same good cause for which
he was sent thither. His confinement, however,
lasted only three months, at the end of which he was
released by an order from Government. On being
liberated he returned to his little flock at Cranbrook.,
TRAILL AND HIS WRITINGS. ix
and, after some time, removed to London, where he
officiated to the close of his life as pastor of a Pres-
byterian congregation. After outliving the persecu-
tion of the Stuarts, and witnessing their downfal
and the establishment of the Hanoverian dynasty on
the British throne, he died in May 1716, at the age
of seventy-four.
Considering the long life of this eminent divine,
and his talents as a writer, both in doctrinal and
practical divinity, it is to be regretted that his pub-
lished works are comparatively so few. Indeed, it
would appear from the evidences of his MSS., that
his ministerial labours were so highly appreciated,
and the demands upon them so incessant, that he had
little leisure for authorship. Even his admirable
series of discourses on the Throne of Grace, had to
be transcribed from the copies of two short-hand
writers of his congregation, his own consisting only
of a few notes and texts, which he had amplified ex-
temporaneously in the pulpit. Such, too, was his
modesty, that his first publication did not appear
until he had attained the mature age of forty ; and
even then, as he quaintly informs us, it was " ex-
torted" from him ; and the second did not follow till
after ten long years, while both productions comprise
but a few pages. The works which he published
during his lifetime were a sermon, How Ministers
may best win souls ; a Letter on Antinomianism ; thir-
teen discourses on the Throne of Grace, from Heb.
iv. 16 ; and sixteen sermons on the prayer of our Sa-
viour in John xvii. 24. These were so favourably
received, and so useful, that, after his death, the fol-
lowing works were published from his manuscripts :
Stedfast Adherence to the Profession of our Faith, in
X TRAILL AND HIS WRITINGS.
twenty- one sermons on Hebrews x. 23 ; another series,
consisting of eleven sermons, on 1 Peter i. 1-4 ; and
six sermons on Galatians ii. 21.
Of the value of Traill's writings it would now be
superfluous to speak ; that has been equally confirmed
by his cotemporaries, and by each succeeding gene-
ration. It is also worthy of remark, that this high
estimation has not been confined to any particular
church or party, strong though his Presbyterian prin-
ciples were, and unflinchingly though they were
avowed and advocated. All Christians have united
here in acknowledging the presence of Christian ex-
cellence. They have recognised the vigour of his in-
tellect, the conclusiveness of his reasoning, the clear-
ness of his ideas, and the pure, simple, and nervous
style in which they are embodied ; and, better still, —
they have appreciated the zeal, the sincerity, and fer-
vent piety with which his writings are pervaded.
It was the original design of the Committee of
the Cheap Publication Society, that this volume
should wholly consist of selections from Traill's ser-
mons already published. But in consequence of a
suggestion in the memoirs which have been written
of him, that many of his writings, still unpublished,
might be in the possession of his descendants, an ap-
plication on the subject was made to them ; and the
promptitude and kindness with which it was met and
answered, cannot be too gratefully felt or warmly
acknowledged. The time-honoured MSS. of their
distinguished ancestor, — those heir-looms so highly
prized by a family, and often so selfishly withheld,
or so grudgingly given to the world, — were imme-
diately forwarded, and frankly placed at the discre-
tion of the Committee. In this way they have to
TRAILL AND HIS WRITINGS. xi
acknowledge avolume from theRev.David Trail, D.D.
Panbride, containing a copy in writing of Traill's
Letter to his Children ; a volume of sermons in MS.
from Robert Trail, Esq., Montrose, and also some
valuable biographical notices of the author, of which
we have availed ourselves in this brief sketch ; and
another volume from William Trail, Esq., Bally-
lough, Ireland. From these a rich selection, not of
entire sermons, but of subjects and paragraphs, could
have been made, which would have formed a valu-
able appendix to our publication. But a fourth vo-
lume, in the possession of Anthony Trail, Esq., "W.S.,
Edinburgh, and which he placed in the kindest man-
ner at our disposal, has enabled us to give, not mere
extracts, but entire and finished sermons. This MS.
collection, to which we at present refer, contains the
first sermons which Traill preached in London, and
which he wrote at length, and with great care, in-
tending probably to continue this practice, until the
frequent demands upon his increasing usefulness and
popularity, and his facility as an extemporaneous
speaker, soon obliged him to satisfy himself with
copious notes and illustrations. From this valuable
source have been extracted the sermon on Hebrews
xii. 29 ; that on Isaiah Ixiii. 16 ; the three sermons
on Matthew vii. 13, 14 ; the sermon on Ephesians
iii. 8 ; that on Philippians ii. 12, 13 ; on Corinthians
ii. 10 ; and two sermons on Hebrews vi. 4, 5, 6, — in
all, ten discourses, constituting nearly the half (and,
we trust, not the least acceptable part) of the pre-
sent work, and which are now for the first time
given to the world.
While we thus express our gratitude to those by
whom our publication has been so signally benefited,
Xll TRAILL AND HIS WRITINGS.
we earnestly appeal to others to follow such a gene-
rous example. Sure we are, that all the rich, and as
yet unpublished relics of the Reforming and Cove-
nanting periods, are not exclusively buried in the cata-
combs of college libraries, or imprisoned in the cabi-
nets of antiquarianism ; but that much that is valu-
able, and calculated to benefit and bless the world, in
the form of MSS. written by the illustrious of for-
mer days, is still in the possession of many, and the
publication of which might throw light and lustre
upon the history of our national church, and the in-
dividual piety of former days. And we make this
appeal to their kindness the more fearlessly, that our
Society exists for no selfish, or merely party purposes.
Alas ! the question is not now about any particular
dogma : it is Presbyterianism, nay it is Protestantism
itself which is about to be summoned to the life-and-
death struggle, and all who love the truth must unite,
and defend it at whatever sacrifice. And how can
those serpent-superstitions of former ages that have
crept into the light of day, and swollen into such por-
tentous bulk, be more fitly encountered, than by the
same weapons, and by the very men under whose
giant tread they writhed, and were all but extermi-
nated ? We trust that we do not look to the sepul-
chres of our fathers in vain ; and that, though dead,
they shall thus yet speak, and animate with a trum-
pet-voice the hearts of their children, who may be
about to inherit their conflict, as they have inherited
their names.
WEITINGS OF EOBEET TRAILL.
SIX SERMONS
GALATIANS II. 21.
SERMON I.
" I do not frustrate the grace of God : for if righteousness come by
the law, then Christ is dead in vain." — Gal. ii. 21.
THE scope of the apostle Paul in this epistle, is to
reprove the church that he writes to, for a great
and sudden apostacy from that faith of the gospel that
they were planted in. The apostle Paul himself was
one of the main planters amongst them ; and quickly
after his removal from them false brethren crept in
amongst them, and perverted them from the simpli-
city that was in Christ : their great error lay here, in
mixing the works of the law with the righteousness
of Christ, in the grand point of the justification of
a sinner before God. Throughout this epistle the
apostle argues strongly against this error : they had
not renounced the doctrine of Christ ; they did not
deny justification by faith in him ; but they thought
14 SERMON I.
that the works of the law were to be added to their
faith in Christ, in order to their justification.
I shall only take notice briefly of a few of his argu-
ments against this error, as they lie in the context,
to lead you to the words that I have read, and
mean to speak to.
The former part of the chapter is historical, tell-
ing them what he had done, and what had befallen
him some years ago ; how he was entertained and re-
ceived by the great servants of Christ at Jerusalem,
Peter, James, and John, that seemed to be pillars,
and were indeed so : see the first ten verses. The
next thing that he breaks forth into, in point of argu-
ing with them, is upon the account of Peter's dissimu-
lation, and Paul's reproof of him. The point seemed
to be very small : Peter had made use of his Christian
liberty in free converse with the believing Gentiles ;
but when some of the brethren of the Jews came from
Jerusalem, he withdrew himself, and separated from
them, fearing them of the circumcision; fearing
that they would take it ill : a weak kind of fear it
was, and upon this small thing the apostle set him-
self against him with great zeal. " I withstood him,"
saith he, "to the face, because he was to be blamed,"
(ver. 11). By this withdrawing the use of his Christian
liberty, he hardened the Jews, and he weakened the
hands of the weaker Jewish converts, that thought
the wall of partition between the Jews and Gentiles
was not yet taken away.
1st, His first argument against mingling the works
of the law with faith in justification, is taken from
the practice of the believing Jews. What way did
they take to be justified ? " We who are Jews by
nature, and not sinners of the Gentiles, knowing that
ON GALATIANS. 15
a man is not justified by the works of the law, but
by the faith of Jesus Christ ; even we have believed
in Jesus Christ, that we might be justified by the
faith of Christ, and not by the works of the law ;
for by the works of the law shall no flesh be justi-
fied," (ver. 15, 16).
2dly, His next argument is taken from the bad effect
and sad consequence of seeking righteousness by the
law, (ver. 17), which, because it is something dark,
I would explain it a little in a few words : " But if,
while we seek to be justified by Christ, we ourselves
are also found sinners, is therefore Christ the minister
of sin \ God forbid." " If so be we that have sought
righteousness in Jesus Christ, if we have yet any
dealings with the law in point of righteousness, we
are found sinners still ; and if a justified man be
found a sinner, why then Jesus Christ, instead of de-
livering us from the bondage of the law, is found a
minister of sin."
Zdly, His third argument is yet strongest of all,
and some way the darkest, (ver. 20), " For I through
the law am dead unto the law, that I might live un-
to God." As if he should have said, " For my part, all
the use that I got of the law, the more I was acquainted
with it, it slew me the more, and I died the more to
it, that I might live to God ; all that the law can do
to me in point of justification, is only to condemn me,
and it can do no more." And whensoever the law
enters into a man's conscience it always doth this ;
".When the commandment came, sin revived, and I
died : the commandment slew me," (Rom. vii. 9, 11).
4:ihly, His next argument is taken from the nature
of the new life that he led, (ver. 20), " I am cruci-
fied with Christ, nevertheless I live ; yet not I, but
16 SERMON I.
Christ liveth in me : and the life which I now live in
the flesh, I live by the faith of the Son of God, who
loved me, and gave himself for me." Words of ex-
traordinary form, but of more extraordinary matter :
words that one would think seem to be some way
cross to one another : but yet they set forth glo-
riously that gracious life that through Christ Jesus
is imparted to justified believers. " Christ died for
me, and I am crucified with Christ ; and yet I live,
but it is Christ that lives in me, and Christ lives in
me only by faith."
My text contains two arguments more, drawn from
a common natural head of arguing against error, by
the absurdities that necessarily flow from it ; and they
are two the greatest that can be, " Frustrating the
grace of God," — and " making the death of Christ
to be in vain." And greater sins are not to be com-
mitted by men : the greater sin, the unpardonable
sin, is expressed in words very like to this, (Heb.
X. 29) : " Of how much sorer punishment, suppose ye,
shall he be thought worthy, who hath trodden under
foot the Son of God ; and hath counted the blood of
the covenant, wherewith he was sanctified, an unholy
thing, and hath done despite to the Spirit of grace ?"
And how near to one another are frustrating the grace
of God, and doing despite to the Spirit of grace, and
making Christ's death to be in vain, and counting
the blood of the covenant an unholy thing !
There are two words to be explained before we go
any further : Is^, What is the grace of God ? 2dly,
What is it to frustrate the grace of God ?
First, What is the grace of God ? The grace of
God hath two common noted acceptations in the
scripture.
ON GALATIANS. 17
1. It is taken and used in the scripture for the doc-
trine of the grace of God, and so it is frequently used ;
the gospel itself is called the grace of God, (Tit.
ii. 11) : " The grace of God that bringeth salva-
tion hath appeared unto all men :" that is, the gos-
pel ; for it is the teaching grace of God that is there
spoken of, called by the apostle " the gospel of his
grace." And this grace of God may be received in
vain. Many may have this grace of God and go
to hell. Pray that ye receive not the grace of God
in vain.
2. By the grace of God in the word is understood
the blessing itself ; and this is never frustrated : that
grace that called Paul, that grace that wrought
mightily with him, that was not given him in vain :
" The grace that was bestowed was not in vain, for I
laboured more abundantly than they all ; yet not I,
but the grace of God that was with me." The gospel
of the grace of God is frequently frustrated, but the
grace itself is never so.
Secondly, What is it to frustrate this grace of God?
The word that I remember in the original is used,
(Markvii. 9) : "Ye makevoid(or reject) the command-
ments of God." It is the same word with that in my
text : to frustrate the grace of God, is to defeat it of
its end, to miss the end of it. Luke vii. 30, it is said
the Pharisees and Lawyers frustrated the grace of
God against themselves; or, as we read it there,
" they rejected the counsel of God against them-
selves." The true grace of God itself can never be
frustrated; it always reaches its end, for it is almighty:
but the doctrine of the grace of God is many times
rejected ; and the apostle here in the text speaks of
it as a sin that they are guilty of that speak of right-
B
1 8 SERMON I.
eousness by the works of the law. There is one thing
that I would observe in general from the scope of the
apostle, viz. that in the great matter of justification
the apostle argues from his own experience : the true
way to get sound light in the main point of the justi-
fication of a sinner before God, is to study it in thy
own personal concern ; if it be bandied about by men
as a notion only, as a point of truth, discoursing
wantonly about it, it is all one in God's sight whether
men be sound or unsound about it; they are unsound
in heart how sound soever they are in head about it.
The great way to know the right mind of God about
the justification of a poor sinner, is for all to try it
with respect to themselves. Would the apostle say,
" I know how I am justified, and all the world shall
never persuade me to join the righteousness of the
law with the righteousness of Christ."
There are four points of doctrine that I would
raise, and observe from the first part of these words :
1. That the grace of God shines gloriously in the
justifying of a sinner through the righteousness of
Christ.
2. It is a horrible sin to frustrate the grace of
God.
3. All that seek righteousness by the law do frus-
trate the grace of God in the gospel.
4. That no sound believer can be guilty of this
sin.
I would speak to the first of these at this time :
That the grace of God shines gloriously in the jus-
tifying of a sinner by the righteousness of Christ
alone. When the apostle speaks of it, how fre-
quently is this term " grace" added ? " Being justi-
fied freely by his grace, through the redemption that
ON GALATIANS. 19
is in Christ Jesus,'' (Rom. iii. 24). " That being
justified by his grace, we might be made heirs accord-
ing to the hope of eternal life."
There are four things to be explained here, that
will make our way plain to the proof of this point.
What is justification 1 Who is it that doth justify ?
Who are justified 1 And upon what account 1
1st, What is justification ? We read much of it in
our Bible, and the doctrine of it is reckoned one of
the fundamental points of the true Christian religion,
and so indeed it is. This grand doctrine, the foun-
tain of our peace, and comfort, and salvation, was
wonderfully darkened in the Popish kingdom ; and
the first light of the reformation, that God was
pleased to break up in our forefathers' days, was
mainly about this great doctrine. Justification is
not barely the pardon of sin ; it is indeed always in-
separable from it ; the pardon of sin is a fruit of it,
or a part of it. Justification is God's acquitting a
man, and freeing him from all attainder ; it is God's
taking ofi" the attainder that the broken law of God
lays upon every sinner. " Who is he that shall con-
demn ? It is God that justifies," (Rom. viii. 33).
Justification and condemnation are opposites ; every
one is under condemnation that is not justified, and
every justified man is freed from condemnation.
Justification is not sanctification ; it is an old Popish
error, sown in the hearts of a great many Protest-
ants, to think that justification and sanctification are
the same. Justification and sanctification are as far
diff'erent as these two : — There is a man condemned
for high treason against the king by the judge, and
the same man is sick of a mortal disease ; and if he
dies not by the hands of the hangman to-day, he
20 SERMON I.
may die of his disease to-morrow : it is the work of
the physician to cure the disease, but it is an act of
mercy from the king that must save him from the
attainder. Justification is the acquitting and repeal-
ing the law-sentence of condemnation ; sanctification
is the healing of the disease of sin, that will be our
bane except Christ be our physician.
Justification and sanctification are always insepa-
rable, but they are wonderfully distinct. Justification
is an act of God's free grace ; sanctification is a work
of God's Spirit : sanctification is a work wrought
within us; justification is something done about us,
and therefore justification is everywhere spoken of
in the word in the terms of a court act.
2dly, Who is he that justifies 1 I answer, God
only : " Who shall lay any thing to the charge of
God's elect \ It is God that justifies," (Rom. viii. 33).
Who shall condemn \ He only can justify that
gives the law : he only can justify that condemns for
sin : he only can justify that is wronged by sin, (Mark
ii. 7). The Pharisees blasphemed, it was in their
darkness ; but yet the truth that they spake was
good, though the application of it was quite naught :
" Why doth this man speak blasphemies 1 who can
forgive sin, but God only ?" In the case of the man
sick of the palsy, whose sins Christ first forgave be-
fore he healed him of the palsy — so that tlie forgive-
ness of his sins was his justification, and the healing
of his disease was as if it were the type of his sancti-
fication — their application was wrong, in that they
did not know that Christ was God, and that he had
power on earth to forgive sins : but the truth itself
was sound — " none can forgive sins but God only."
Justification is an act of the judge ; it is only the
ON GALATIANS. 21
judge and lawgiver that can pronounce it : and
" there is but one lawgiver," saith James, " that
can both save and destroy," (chap. iv. 12). None
properly offended by sin but God, and nothing vio-
lated by sin so immediately as the law of God.
Sdly, Who is justified ? Every one is not justified.
What sort of a man is he that is justified ? Justifi-
cation is the acquitting of a man from all attainder,
and it is God's doing alone ; but what sort of a man
is it that is justified ? Is it a holy man ? a man newly
come from heaven \ Is it a new sort of a creature,
rarely made and framed ? No : it is a sinner : it is
an ungodly man : " God justifies the ungodly."
The man is not made godly before he is justified,
nor is he left ungodly after he is justified ; he is not
made godly a moment before he is justified, but he
is justified from his ungodliness by the sentence of
justification : when he is dead in sins and trespasses,
quickening comes, and life comes, (Eph. ii. 1).
4^/iZi/, Upon what account is all this done ? And
this is the hardest of all. You have heard that jus-
tification is the freeing of a man from all charge,
and that it is done by God alone, and given to a man
before he can do any thing of good — for no man can
do any thing that is good till he be sanctified, and
no man is sanctified till he is justified ; but the
grand question is, "How can God justly do this?"
saith the apostle, (Rom. iii. 26). " That he might
be just, and the justifier of him that believeth in
Jesus." How can God be just, and yet justify an
ungodly man ? " To justify the wicked, and to con-
demn the righteous, are both an abomination in the
sight of God," when practised by man, Prov. xvii. 15.
How then can God justify the ungodly ? The grand
22 SERMON I.
account of this is, God justifies the ungodly for the
sake of nothing in himself, but solely upon the ac-
count of this righteousness of Christ, that the apostle
is here arguing upon : " Being justified freely by his
grace, through the redemption that is in Jesus
Christ, whom God hath set forth to be a propitiation
through faith in his blood," (Rom. iii. 24, 25).
When God justifies a man, the righteousness of
Christ is reckoned to him, and God deals with him
as a man in Christ ; and therefore his transgressions
are covered, and the man is made the righteousness
of God in Christ, because Christ is made of God
unto him righteousness, (1 Cor. i. 30), " Of him are
ye in Christ Jesus, who of God is made unto us
righteousness." Where is the poor man's righteous-
ness that is justified '? It is in Christ Jesus. For,
(2 Cor. V. 21), " He hath made him to be sin for us
who knew no sin, that we might be made the right-
eousness of God in him." And to be made the right-
eousness of God, is nothing else but to be made
righteous before God in and through Jesus Christ.
These things considered, the proof of this point is
very easy — That the grace of God shines gloriously
in the way of justifying a sinner by the righteousness
of Jesus Christ : I shall therefore add but a few
things more in the proof of it.
First, In this way all is of God, and nothing of
the creature's procuring, and therefore it is of grace.
Grace always shines most brightly where man ap-
pears least ; every thing that tends to advance the
power and efficacy of man's working, always hinders
the shining forth of the glory of the grace of God ;
but ui this way of justifying us through the right-
eousness of Christ, grace shines forth most gloriously,
ON GALATIANS. 23
because it is all of God : we do nothing in it. To
instance in a few things here,
1. The finding out of this righteousness by which
we are justified is of God alone. If the question had
been put to all the angels in heaven, and to many
worlds of men, if this one question had been put, How
can a just and holy God justify a sinner ? no created
understanding could ever have been able to find out
how it could be done ; it was the infinite wisdom of
God alone that found out this way. He will send
his own Son to be a sinless man, that shall sustain
the persons, and bear the sins, and take away the
sins of all that shall be justified. The native sense
of all mankind is this : when we know any thing of
God, we know that it stands with his nature to con-
demn sin, and hate the sinner ; but how it can stand
with his justice to acquit a sinner, it is God only
that could find out that.
2. As the finding out of the way of our justifica-
tion is of God alone, so the working out of it is
Christ's alone. There was no creature of God's
counsel in finding out the way, so there was no crea-
ture Christ's helper in making the way. All the
great work of fulfilling the righteousness of the law
was done by Christ alone ; none could offer to help
in the great work of bearing the weight of his Fa-
ther's wrath, and bearing the burden of the justice of
God, for the sins of his church. Our Lord was the
alone bearer of this ; he alone brought in everlast-
ing righteousness, and " put away sin by the sacri-
fice of himself," (Heb. ix. 26).
3. The applying of this righteousness is only of
God also. It is the work of the Holy Spirit to bring
it close unto the sinner by faith ; and here we have
24 SERMON I.
as little to do as in the former. There was none of
God's everlasting counsel in the finding out this way,
nor had Christ any helper in the work of redemp-
tion ; and we help the Spirit of God as little in his
work of applying this : for till the grace of God pre-
vails upon the heart, there is a constant struggling
against it. There are many poor sinners that have
struggled with the Spirit of God seeking to save
them, more than many believers have ever strove
with Satan seeking to destroy them. All unbe-
lievers are led more tamely to hell by the devil, than
believers are led quietly to heaven by the Spirit of
God.
4. The securing all this by the everlasting cove-
nant is of God only. We seal God's covenant by our
faith for the benefit of it ; but it is Christ's great seal
that is its security, even the seal of his own blood :
" This is my blood of the new testament, which is
shed for many, for the remission of sins," (Matt. xxvi.
28). And so much for this first thing : The grace
of God shines gloriously in the way of justifying a
sinner by the righteousness of Christ ; because it is
altogether of God, the sinner hath no hand in it.
Secondly i This will further appear, if we consider
what vile creatures the receivers of it are ; they have
nothing to procure it, nothing to deserve it, but a
great deal to deserve the contrary. In that, Rom. v.,
they have three names : Ver. 6, we are called " un-
godly," — " In due time Christ died for the ungodly."
Ver. 8, we are called " sinners," — " Whilst we were
yet sinners, Christ died for us." Ver. 10, we are
called " enemies," — " When we were enemies, we
were reconciled to God by the death of his Son."
Here are three names : Ungodly ! Sinners ! Enemies !
ON GALATIANS. 25
the highest words whereby ill-deserving can be well
expressed ; and it is the usual way of the Spirit of God
to lay open the worst in a poor sinner, when God is
about to give the best ; and all they that receive it
receive this grace under these names. " God be
merciful to me a sinner," saith the poor publican ;
and " this man," saith our Lord, " went down to his
house justified," (Luke xviii. 13, 14). "Jesus Christ
came into the world to save sinners, of whom I am
chief," saith Paul, (1 Tim. i. 15).
And not only is it so that they are undeserving
and unworthy, but they are also very proud and vain,
and have a great opinion of themselves ; and must
it not be great grace then to justify such men ?
" Thou say est, I am rich, and increased with goods,
and have need of nothing," saith our Lord to the
church of Laodicea ; " and knowest not that thou art
wretched, and miserable, and poor, and blind, and
naked :" even when Christ is courting them to buy
of him his gold and white raiment, (Rev. iii. 17, 18).
Thirdly, The grace of God in justifying a sinner
through the righteousness of Christ appears to be
very glorious, even in the very naming of it : it is
the grace of God ; it must be great grace, for it is
the grace of God ; it is the grace of a holy God ; ;it
is the grace of a just God ; it is the grace of a power-
ful God ; it is the grace of that God that can do
every thing : every name that exalts the glory of
God, doth also raise the value of thi's grace : it is the
grace of God towards vile sinners, and that makes it
great indeed. Let us consider this grace of God a
little.
This grace of God is dear to God, and therefore
it is the more grace. The grace of God in justifying
26 SERMON I.
US is dear to God ; it cost the Father dear to part
with his own Son ; it cost the Son dear to part with
his own life to bring in this righteousness ; and, if I
may so say, it cost the Holy Ghost dear to work the
faith of this righteousness in the heart of a poor
sinner. When we consider how all things else that
God did were easily done but this. When the world
was to be made, no more is to be done but " Let
it be ;" but when the world was to be redeemed,
" Let it be" will not do ; a body must be prepared
for the Son, and that body must be sacrificed for sin,
and be slain, and sustain the wrath of God, and the
curse of the law ; and all this to bring in an everlast-
ing righteousness.
Again, this grace that was so dear to God comes
to us good cheap, we give nothing for it : the Lord
will take nothing for it, we have nothing to give :
the apostle doth not think it enough to say, " being
justified by his grace ;" but he adds, " being justified
FREELY by his grace," (Rom. iii. 24). " Whosoever
will, let him take of the water of life FREELY," (Rev.
xxii. 17). Taking implies some freedom in it, but
taking freely is a redoubling of the expression. This
grace of God that is so dear to God, comes good
cheap to us, it cost us nothing.
Again, this grace of God is everlasting; it is
the eternal raiment of all believers, even of them
that are in heaven. Saith the apostle, Rom. v. 21,
" Grace reigns through righteousness unto eternal
life, through Jesus Christ our Lord." Observe, neither
grace, nor righteousness, nor eternal life, nor Jesus
our Lord, cease in heaven ; they are all there to-
gether; Christ as the author of eternal life, and
worker of righteousness ; and the believer as the pos-
ON GALATIANS. 27
sessor of eternal life, and the enjoyer of this life ; and
grace as the high spring of all : grace is in heaven ;
the reign of grace is only in heaven. That of Rev.
xix. 8. is by most understood to relate to the other
world ; and it is said there, that " unto the Lamb's
wife it was granted to be arrayed in fine linen, clean
and white;" and that fine linen is the righteousness
of Christ, in which the saints stand everlastingly ac-
cepted before God. " Behold I and the children that
thou hast given me !" saith our Lord, (Heb. ii. 13),
and their glory in heaven is to behold the glory that
he had with the Father, as their head, before the
world began, (John xvii. 24).
Again, it is grace, because it is very abundant :
it is an usual thing in the Old Testament to call great
things by the name of God, as the trees of God, the
city of God, the river of God; now this grace of God
is so called because it is great, exceedingly abundant :
saith the apostle Paul concerning it, " The grace of
our Lord Jesus was exceeding abundant towards me,"
(1 Tim. i. 14). Did ever any of you know how many
sins you had 1 Yet you must have a great deal more
grace, or you can never be saved ; there must be more
grace than sin, or you cannot be saved, (Rom. v. 20):
" The law entered that sin might abound ; but where
sin abounded, grace did much more abound." I do
not say, no man can be saved unless he hath more in-
herent grace than he hath inherent corruption in
him ; but, unless there be a greater abundance of the
grace of God for covering of sin, than there is of sin
to be covered, no man can be saved : the apostle
adds a much more abundance to it. One would think
there was enough of sin and guilt in the disobedience
of the first Adam ; and so there was ; but, saith the
28 SERMON I.
apostle, tlie matter is far greater here :' *^ And not as
it was by one that sinned, so is the gift ; for the judg-
ment was by one to condemnation, but the free gift
is of many offences unto justification : for if by one
man's offence death reigned by one, much more they
which receive abundance of grace, and of the gift
of righteousness, shall reign in life by one, Christ
Jesus," (ver. 16, 17, of that 5th chapter of the Ro-
mans). There is abundance of grace, and of the gift
of righteousness through Jesus Christ, needful to save
any sinner. When the Lord makes this matter to
balance in the eyes of his people, and there are great
discoveries made to them of the aggravations and of
the multitude of their sins; this is a common wicked
thought arising in their awakened consciences. Can
God forgive? Can God pass by so many and so
great transgressions ? It is a sinful thought ; the plain
meaning of it is, " Is there more grace in God than
there is sin and guilt with me?" We were all un-
done if it was not so ; if Christ's righteousness was
not more able to justify than the first Adam's sin
was to condemn, no man could be saved. The grace
of God shines in this way of the justification of a
sinner by the righteousness of Christ, in that there
is an abundance of it imparted to all them that par-
take of it.
Application. — You have heard that the grace of
God shines gloriously in the justification of a sinner
by the righteousness of Christ: in all your dealings,
then, with God, mind grace mainly : they that never
had an errand to God for the blessing of justification,
they may possibly be saved ; but they are not yet in
the way to salvation that were never yet concerned
ON GALATIANS. 29
about this question, How shall a man be acquitted
before God ? or that never treated with God about
justification. In all your dealings with God still re-
member grace : when you come for justification, plead
for it as grace : when you receive it, receive it as
grace : and when you praise for it, praise for it as
grace ; and thus will you behave as the people of
God have done. "When you plead for it, plead for
it as grace ; bring nothing with you in your hand,
offer nothing to God for your justification ; it is a
free gift : if God be pleased to give it, in his great
bounty, you shall be saved. You have no reason to
quarrel if God doth not give it : you have no reason
to fear but God will give it. Though you do not de-
serve it, yet he hath promised it. As there is a
fulness of righteousness in Christ to procure grace, so
there is a fulness of grace in the tender of the gospel ;
and you are to believe that Christ is willing to make
all this over to sinners.
When you receive justification, receive it as grace :
sometimes we beg it as an alms, and sometimes in the
gospel the Lord offers it as a gift, and we are to re-
ceive it as such. If the Lord tenders you the gift of
righteousness through Jesus Christ, do not say you
cannot receive it ; do not say you are not meet for
it. The question is. Are you in need of it ? Are
you not guilty 1 and is not a pardon suitable for
the guilty ? Receive it as a grace. The true rea-
son why so many neglect right dealing with God
for justification, and slight God's dealing with them
about receiving it, is because their hearts stand at a
distance from, and they have a sort of a quarrel
with mere grace. As it is certain that nothing but
grace can save the sinner, so it is as certain there is
30 SERMON II.
nothing more unpleasing to the sinner than grace ;
than that good, which when received he must al-
ways own the bounty of the Giver, and never to eter-
nity be able to say, " My own hand hath made me
rich :" Christ will bring none to heaven that are in
that mind. He that will not be rich in Christ, must
be poor and condemned still in the first Adam.
" Know ye not," saith the apostle, " the grace of our
Lord Jesus Christ, who, though he was rich, yet he
became poor, that we through his poverty might be
made rich," (2 Cor. viii. 9). The riches of a believer
stands in the poverty of Christ ; and every true be-
liever counts Christ's poverty his riches.
SERMON II.
" I do not frustrate tlie grace of God : for if righteousness come by
the law, then Christ is dead in vain." — Gal. ii. 24.
I TOLD you the last day (what you may learn by
your own reading), that the scope of the apostle in
this epistle is, to teach and defend the doctrine of the
justification of a sinner by the righteousness of Christ,
apprehended by faith alone. In the text the apostle
hath two arguments for this truth, against the con-
trary error, with which the Galatians were plagued ;
and both arguments are taken from the absurdities
that follow upon the contrary doctrine.
1st, That seeking righteousness by the works of the
law, doth frustrate and make void the grace of God.
2dly, That it makes Christ's death to be in vain :
and there is nothing revealed by the Lord, in his
word, more sacred, and more awful than these two —
ON GALATIANS. 31
the grace of God, and the death of Christ ; and there-
fore it must needs be a great wickedness to enervate,
and overthrow both these. From the first part of
these words I observed four things, and have already-
spoken to the first of them, and would speak to the
next at this time.
1st, The grace of God shines gloriously in the jus-
tifying of a sinner through Christ's righteousness
alone. All the revelations that are made of this
great way of God's justifying a sinner, are all made
with a high deference to the grace of God, as the
original thereof.
2dli/, I am now to speak to this point — That frus-
trating the grace of God is a great and horrible sin :
the apostle here brings it in as such, and denies his
concern in it ; " I do not frustrate the grace of God."
The scope of his discourse leads me to this head :
" If I seek righteousness by the works of the law, I
should frustrate the grace of God ; but I do not seek
righteousness that way, therefore I do not frustrate
the grace of God." Frustrating the grace of God is
a great and horrible sin : there are two things I
would speak to upon this head — to shew you how this
sin is committed — and then, wherein its greatness doth
appear ; for there are many that commit this sin, and
when they have done, think nothing of it.
1st, How is this sin committed that the apostle
here vindicates himself from ? " I do not frustrate
the grace of God." This sin is committed two
ways : 1st, By not receiving the grace of God when
it is tendered. 2dly, By seeking other ways and
shifts for righteousness than the grace of God.
First, Frustrating the grace of God is, not re-
ceiving it ; the grace of God is frustrated when it is
32 SERMON II.
not received : the right entertaining of it is by re-
ceiving it. The apostle exhorts the Corinthians,
" We then, as workers together with him, beseech
you also, that you receive not the grace of God in
vain," (2 Cor. vi. 1). I have told you in what sense
the grace of God might be received in vain, and in
what sense it could not. The doctrine of the grace
of God, the offer of the grace of God, may be re-
ceived in vain, and rejected, as many times it is ;
but the grace of God itself cannot be received in
vain, for it always worketh its effect wheresoever it
lights. The grace of God is an irresistible principle
of salvation ; never man had one mite of the grace
of God, but he was saved by it. Christ Jesus hath
two quivers, if I may so say : there is a common
quiver, out of which he draws some arrows, and
shoots them at sinners, and they can fence against
these well enough, and never be hurt by them ; but
then he hath other arrows, that are marked with his
love, and sent by his power, and there is no guarding
i against them. As there are arrows of destruction,
so there are arrows of salvation : " Let thine arrows
be sharp in the heart of the king's enemies," is the
prayer. Psalm xlv. My work then is to shew how it
is that the grace of God is not received.
1st, The grace of God tendered in the gospel, and
the way of salvation by Jesus Christ, is not received
when it is not minded. There is little hope of that
man's salvation that doth not think of salvation,
or when the matter is neglected. " How shall we
escape," saith the apostle, " if we neglect so great sal-
vation ?" (Heb. ii. 3). The true sense of the original
word lies mainly in this, not so much in a stated
formal enmity to it, but only in a careless indiffe-
ON GALATIANS. 33
rency about it : the grace of God is not received when
it is not minded. Therefore, would you know when
you profit by the gospel, know it this way : if what
you hear from the word doth not occasion many
thoughts in your hearts, you get no good at alL If
the matter of salvation do not become the matter of
your serious meditation, you receive the grace of God
in vain. God may say concerning such men, " They
will not so much as think of my proposals to them."
2dly, People do not receive the grace of God when
they do not see their need of it, when they do not
see their absolute need of it. As long as a man
hath this dream — and every natural man falls into
such a dream — as long as a man thinks in his vain
mind that any thing else but the sovereign grace of t
God can save him, this man will never receive the
grace of God. It is impossible that a man can re-
ceive it till he see that nothing else will do his busi-
ness. Woe be to them that think any thing but
grace can save them : they are in a forlorn state in-
deed ! *
3dly, They that do not believe that the grace of
God alone can save them, they do not receive it nei-
ther ; for as the grace of God is sent to men as that
which they do simply stand in need of, and as that
which nothing can supply the want of, so it is sent
as a sovereign remedy, that whatsoever ails the poor
creature it will do it for them. So much for this
first thing : They that do not receive the grace of
God, are guilty of this great sin of frustrating the
grace of God.
Secondly, This sin is also committed by men's
taking other methods and shifts to obtain the favour
of God than this grace alone ; they frustrate the
c
34 SERMON II.
grace of God. I would speak a little to this under
two heads : 1st, I would shew you the cause of it.
2dly, I would shew the effects that proceed from those
causes.
I. Of the cause of it. The world is full of it :
this heresy, if I may so say, runs through the whole
earth ; no man is qui-te free from it but only the
sound believer. A man may be orthodox in his judg-
ment, and subscribe to the orthodox doctrine, and
Protestant truth ; butWery natural man is a heretic
(in this matter : he hath secretly something else in
his eye to recommend him to God, and to make his
state safe before God, besides the righteousness of
Christ. Now the cause of this universal hankering
after ways of people's own devising to do their busi-
ness with God, without this grace of God through
Christ, is what I would speak a little to.
It flows from nature : now nature is so strong a
spring, that nothing but the mighty grace of God
can turn it, it is so strong a principle. I would shew
this in a little.
1st, The grace of God in saving sinners by Christ
Jesus is above nature in its best state ; it is above
sinless nature. If you could suppose such a thing as
this, that there was a man as holy as the first Adam
was ; if God should create another man as holy as
the first Adam was, and bring to this man the doc-
trine of the righteousness of Christ, and of the grace
of God in him, it would be above his nature. It is
above sinless nature ; it is that which Adam did not
know, neither was he bound to know it, for it was
not revealed to him ; nor did he need to know it, for
there was another way provided for his standing, that
he might have kept.
ON GALATIANS. 35
2dly, This way is not only above sinless nature, but
it is quite contrary to corrupt nature. If it be above
sinless nature, it must needs be far above corrupt
nature ; but not only is it so, but it is also cross and
contrary to it. There are in this corrupt nature four
things that are its strength, and from that strength
comes this enmity to this way of salvation.
1. There is in this corrupt nature dismal darkness
and ignorance, expressed by the apostle in the ab-
stract, (Eph. V. 8). "For ye were sometimes dark-
ness, but now are ye light in the Lord." Not only
are they dark and blind, but they are darkness and
blindness. Now in this darkness, as to this matter,
I will name two or three things : 1st, There is igno-
rance of the righteousness and holiness of God, (Rom.
X. 3). 2dly, There is ignorance of the holy law of
God, (Rom. vii. 10). 3dly, There is utter ignorance
of God's righteousness in Christ Jesus. A little to
each of these :
1st, In every natural man there is an ignorance of
the righteousness and holiness of God. I know that
in man's nature there is a knowledge that there is a
God, and that this God is a righteous and a just
God. The greatest heathens, by the mere light of
nature, have arrived at some competent knowledge
of this ; but the exactness of this righteousness of God
never did any natural men know. They do not know
the unspottedness of His righteousness, nor how un-
sufFerable to him the least impurity is. Would any
bold sinners venture to present to God their rotten-
ness and vileness, if they knew God's righteousness ?
The righteousness of God is such an awful thing, that
no natural man can understand it, but he must be
presently confounded.
36 SERMON II.
2dly, Every natural man is ignorant of the strict-
ness of the law of God ; the severity of God's lavr in
forbidding every sin, and in condemning every sinner,
without any respect to any sin, or to any man that
commits it. The law of God is an impartial rule of
righteousness, that condemns every transgression ;
and it cannot do otherwise : it is the glory of the law
so to do ; its strictness makes it judge all sin ; and its
righteousness makes it condemn all sinners ; and
therefore, when this righteousness of God's law is
once discovered, it presently breaks all the confidence
of a natural man. " I was alive without the law
once," saith the apostle Paul, Kom. vii. 9, " but
when the commandment came, sin revived, and I
died." How could the apostle Paul be said to be
without the law ? I believe that the apostle Paul,
even in his natural state, was better acquainted with
the law, and the Old Testament, than any man in
London now is ; for the Jews, even to this day, teach
their children vfith great carefulness : now the apostle
Paul was one of the best Jews in all that country.
How then could this man be said to be without the
law ] He had the law in his mind, and in his me-
mory, and in his hands, and was exceeding zealous
for it — " I was," saith he, " touching the righteous-
ness which is in the law, blameless," '(Phil. iii. 6).
Aye, but the man only thought so, when he did not
know the law of God ; but when the commandment
came, it made another manner of discovery. It con-
demned those things in him that he never thought
to be sin before, and it made other things in him to
be exceeding sinful. All natural men are under
utter darkness about this ; and therefore it is no
ON GALATIANS. 37
wonder that tliey betake themselves to other ways
than the grace of God in Christ.
3dly, All natural men are ignorant of the right-
eousness of God in Christ.
2. In every natural man there is pride. Every
natural man is a proud man ; proud towards God.
That which goes under the name of pride amongst men
is greatly mistaken. Pride towards man is a base
thing ; but it is pride towards God that I am speak-
ing of. The poor sinner thinks that he is not quite
so bare and empty, but that he hath something of
his own wherein he may stand accepted before God.
Every natural man doth think so. It fares with a
natural man as it doth with some poor men that are
born of great families, whose fathers left them, as
we use to say, a high birth, but a poor purse. Now
this proud gentleman chooses a great deal rather to
wear his own thread-bare coat, than another man's
livery. Just so it is with sinners : their father Adam
was a great lord, — lord of this world, heir of right-
eousness, rich in stock — enough to have made all his
posterity rich before God ; but he broke and failed,
and turned us all beggars into the world. But there
comes another person, God's own^ Son, and he offers
to clothe the poor beggar ; but the poor proud man
had rather go to hell in the rags that his father
Adam left him, than go to heaven in the robe that
Christ offers him, dyed in his own blood.
3. In every natural man there is awful trifling
about the great concerns of salvation. The truth is,
people are not thoroughly awakened, nor in good
earnest about tlie matters of salvation. It lies not
near their heart as a weighty question, " What shall
I do to be saved r' These thoughts do not press
38 SERMON II.
them, " I am a poor man tliat must shortly die, and
this crazy carcass of mine will shortly moulder into
the dust of the grave ; but my soul must live for
ever in, and enter upon an eternal state, as soon as
the last breath of my body expires ; and what shall
become of me then ?" The greatest part of the world
trifle about this great question, " What shall I do to
be saved, to be secure to eternity ?" What a shame-
ful thing is it to think of this ! I have often told
them that I have spoken to, — and it is to be told till
it be mended, — that it were a happy thing if people
would but spend half that time, nay a quarter of that
time, in secret thoughts about salvation, that they
spend in hearing the word of salvation ; and it is a
hard matter if people cannot be prevailed with about
this. I can well assure you, that all the solid soul-
thriving of the hearers of the gospel is not so much
in what they hear, in the preaching of the word, as
in what they digest in their secret thoughts and
meditations about it. Now, is it any wonder that
people take to any courses about their salvation,
when they thus trifle about it ? For if the end be
not precious in a man's eyes, you can never expect
to have him thoughtful about the means.
4. In all natural men there is unbelief of God's
word. It is a hard question to resolve. What was
the first sin ? Any child can tell you, that the first
sin of mankind was eating the forbidden fruit : it is
true, the first sin was ripe in that action ; but what
was the first wandering thought from God ? Whe-
ther it was the man's discontent with the state that
he was made in ; or aspiring after a higher state than
that in which he was made ; or a jealousy of God ;
or unbelief of the word of God : that unbelief was in
ON GALATIANS. 39
it is most certain. The serpent began his tempta-
tion this way, " Yea, hath God said ye shall not eat
of every tree in the garden ? Hath God said you shall
surely die ? Ye shall not surely die," (Gen. iii. 1, 4).
The scope of liis temptation was this, to bring in sin
and ruin upon the world, by making sinless Adam to
doubt of the truth of God's threatening ; and he
well knew that if once the awful faith of the truth
of God's threatening was weakened in their minds,
that they would soon make bold on the sin. God's
threatening was as a kind of fence against the sin :
" In the day that thou eatest, thou shalt surely die."
" Assure thyself of death if ever thou meddle with the
forbidden fruit." Satan knew that death was ter-
rible to man, and that he would not easily rush up-
on it ; " aye, but," saith he, '' God hath not said
ye shall surely die, but you shall live, and be as
gods, if you transgress." Sirs, the devil brought
in the first sin and ruin upon mankind, by the unbe-
lief of God's word of threatening. And he brings in
the eternal ruin of men under the gospel by unbelief
of God's word of promise : every natural man hath
an evil heart of unbelief in him, as the apostle warns
all to take heed of, (Heb. iii. 12), " Take heed, bre-
thren, lest there be in any of you an evil heart of un-
belief in departing from the living God." This mat-
ter of unbelief is many ways spoken of in the word :
the way of salvation by Jesus Christ, and his right-
eousness, stands all in the word of God. If you ask
the last question concerning a man's faith, you must
resolve it into the word of God : there are, indeed,
many questions that go before it, but this must be
the last. If you ask. How may a sinner be saved ?
The answer is, By the righteousness of Christ. If
40 SERMON II.
you ask again, Who is this Jesus Christ, whose
righteousness Y>^ill be the salvation of all them that
have it ? He is the great Son of God, that took our
sins on hiin. Well, but how shall this righteousness
be mine 1 By faith alone : if I lay hold of it, and
venture my soul on it, it is mine 1 Aye, but the last
question is. How do you know that it shall be so ?
God hath said it in his word. Acts x. 43, " To him
give all the prophets witness, that, through his name,
whosoever believeth in him shall receive remission
of sins." Now, every natural man having unbelief in
him, God's word hath no weight on him. We find
they proclaim their unbelief in every thing. When
God commands, they proclaim their unbelief in dis-
obeying ; when God corrects them, they proclaim
their unbelief in rushing again upon the same courses
that God punishes them for ; when God threatens
and warns the sinner of his danger in such a sin, the
man proclaims his unbelief by staying still in it : and
what are all these but acts of gross unbelief ? Wlien
God commands, the man thinks that God means not
as he speaks : when God threatens, the unbeliever
thinks God will not do as he threatens : when God
promises, saith the same unbelief, " Though God
speaks fair, he will not be as good as his word."
Now, is it any wonder that every natural man
takes another way of salvation besides the righteous-
ness of Christ, when every natural man hath these
four woful things in him 1 And, indeed, none can
do otherwise till these four things are overthrown in
him — till the darkness is removed by the illumina-
tion of the Spirit of God — and the pride be brought
down by humbling grace — and the security of the
conscience be brought down by awakening grace —
ON GALATIANS. 41
and till the power of unbelief be broke by the Spi-
rit's working- faith. So much for the causes of this.
II. I am now to shew what the effects are that
flow from these causes ; or, what flows from this
woful natural aversion in all men from the i>Tace of
God, and from their inclinations to frustrate it.
Is^, Hence it comes to pass that the world is filled
with fancies and devices of men to please God.
This runs through the whole earth : the religion
(if I may call it by that name) of the Pagans, the re-
ligion of the Turks and the Mahometans, and of
the Papists, however they may differ in a great many
points of doctrine, and particular circumstances of
worsliip, yet they all agree in this; all these reli-
gions, and all religions in the world, except the true,
are filled with many devices of men to render them-
selves acceptable to God. The Lord brings them in
(Micah vi. 6), making this inquiry, " Wherewith
shall I come before the Lord, and bow myself before
the high God '^ Shall I come before him with burnt-
offerings, with calves of a year old ^ Will the Lord
be pleased with thousands of rams, or with ten
thousands of rivers of oil ? Shall I give my first-born
for my transgression, the fruit of my body for the
sin of my soul ?" Pray take notice here : one of the
grossest idolatries that ever was in the world, and
the most abominable act of it, is this, when parents,
to pacify God for their sins, have offered their chil-
dren in sacrifice to their idols : this hath been fre-
quently practised in the world, and, it may be, is
at this day in some parts of the world. Whence
can this be, that there should be so strange a vio-
lation of one of the strongest bonds of nature ? It is
not to be supposed that these people did so because
42 SERMON II.
they did not love their children : no doubt but they
loved them as well as you do yours ; but only, here
lay the matter : they were under a strong conviction
of sin, and under strong desires to please God ; and
they were ignorant of the true sacrifice, and there-
fore they offer to God what they think best, and
what they love best ; and that they hope God will
ax^cept most kindly from them. Sirs, you think
there are many fopperies in Popery, fit only to be
laughed at, and so indeed there are : their whipping
themselves about that time of the year they call Lent ;
and great persons do this, kings, and queens, and
lords, and great men. One would think it strange
that so many great people should play the fool so :
the true reason of it lies here, — they have a con-
science of sin, and they know they are sinners, and
they do not know the true way of peace with God
through the righteousness of Christ, and they are
taught these foolish ways, and therefore they pursue
them. And truly, if the light of the gospel should
be darkened yet much more in England, I cannot
tell how many silly professors amongst us might be
drawn even into this foppery. It is natural for all
men ignorant of the righteousness of God in Christ,
to devise ways of their own to render themselves ac-
ceptable in the sight of God.
2dly, The next efi'ect of this woful aversion from
the grace of God, in justifying us by the righteous-
ness of Christ, is in men's going to the law, and the
works of it. I do but name this, because I shall
speak more largely to it by itself, under the third
and next doctrine.
Zdly^ I would speak something to the sad efi'ects
of this, that are found even in them whom God
ON GALATIANS. 43
saves. This aversion from the grace of God is so
natural, that it puts forth itself strongly in them
that the Lord is at work savingly upon ; and I will
name a few things about this, that some here can
witness to, and I am sure that many more can wit-
ness to them than are here.
1. Hence it comes to pass that, in many who are
saved in the issue, there is a long sorrowful trouble
of mind that they live under, and all the world shall
not persuade them what the true cause of it is. They
are full of sorrow and complainings ; no other lan-
guage to be heard to God or man, but many sorrow-
ful complaints ; their corruptions are strong, their
souls dead and dark, their consciences disquieted.
And what is the true reason of all this ? They are
yet averse from giving glory to the sovereign grace
of God in saving them by Chri^. Many sorrowful
hours many of the elect of God have gone through
in the strength of this corruption, and they have
never seen it till a long while after. It is a shame
and reproach to professors, and a dishonour to our
Lord Jesus Christ, that so many in whom the root
of the matter is, have their hearts sinking within
them when relief is so plainly provided for them.
The true reason is, because they are averse, and not
willing, nor inclined to be indebted solely to grace,
and to have all their supplies singly from it.
2. From hence it also comes to pass, that there
are so many outbreakings of sin, or at least the
working of it in the hearts of many that the Lord
hath a mind to save, and doth work savingly upon.
How many poor creatures are there that know this ?
That from the time that the Lord first began to deal
with them, and made them serious about salvation,
44 SERMON II.
their corruptions have grown more strong, and Satan
more formidable and vexing ; and, it may be, they
are left of God to commit some gross sin, that they
were never guilty of before. Whence comes this 1
It is not only from the strength of temptation, nor
is corruption grown stronger ; but here lies the rea-
son : Now God hath begun to awaken them, and
they are not yet disposed kindly to yield themselves
up unto the entire conduct of grace ; not willing to
give the grace of God its proper employment : but
this is the way people generally take whensoever
they are awakened, and made serious about salva-
tion ; then they fall to work, and set about duty —
they pray, and hear, and read, and repent, and labour
to reform their conversation, and in the mean time
they are utterly unacquainted with employing Christ;
and, therefore, the Lord in his righteous judgment
leaves them to themselves, and lets them see that
they must stand upon another bottom, or they will
surely totter and fall ; that they must be quite weaned
from themselves, and all things made new in Christ,
or nothing will be done rightly.
3. And thus some, as they live sorrowfully all their
days, so they also die sadly : they have been leaning
on their own righteousness as far as they could all
their life long ; sometimes hanging upon one twig,
and sometimes upon another ; and one breaks, and
the other breaks, and here they get a fall, and there
they get a fall ; but at last, if the Lord hath mercy
upon them, they are made to see the vanity of all
these shifts, and then they betake themselves in ear-
nest to that which is without them, to a righteous-
ness that they have no hand in, that is wrought out
by Christ alone, and given by pure grace. So much
ON GALATIANS. 45
for this first head, How this sin of frustrating the
grace of God is committed.
2dly, I am now to shew the sinfulness, and the
greatness, of this sin of frustrating the grace of God.
The apostle is here vindicating himself from it : "I
do not," saith he, " frustrate the grace of God."
Now, there are two things especially that aggravate
all sins, and the more of them there be in any sin,
the more sinfulness is there in that sin. 1st, The
direct tendency of any sin to damnation. 2dly, The
direct enmity that there is in any sin to the grace of
God ; and wheresoever there is a sin that is espe-
cially framed both these ways, that sin must needs
be a great one.
1. This sin of frustrating the grace of God is
directly against man's salvation, and tends directly
to damnation. All sin against the law tends to
damnation by its desert ; every sin deserves hell.
Every sin against the law of God works out wrath
by deserving ; but sin against the gospel works out
wrath by special activity, by its apt acting ; and
there is a great difference between these two : a man
that commits a sin against the law, he commits a
sin that deserves death ; but he that sins against the
grace of the gospel, in that very sin he works out
his own death. Other sins expose a man to the
wrath of God as a judge, but this sin is like self-
murder, the man executes the law upon himself.
Every man by nature is under a sentence of condem-
nation ; but rejecting the grace of God leaves and
binds a man under that condemnation : there is no
other remedy for it, but only the grace of God
through Christ ; therefore rejecting that, is rejecting
the only remedy.
46 SERMON II.
2. This sin is directly against the glory of God.
There is a great deal of the glory of God concenied
in his grace. This grace of God tendered to us
through Jesus Christ, is God's great plot and contri-
vance for his own glory ; and frustrating of it is all
that man can do to frustrate God, and to disappoint
him in his main design. Blessed be God, no crea-
ture can do this ; but woe be to them that do all
they can against it. The Pharisees " rejected the
counsel of God against themselves," (Luke vii. 30).
Sirs, God would never have suffered the first Adam
to have fallen, unless he had had a greater contri-
vance for his own glory in raising him up again.
God would never have suffered the dishonour that
sin's entrance brought upon him in the world, unless
he had designed the bringing about of greater glory
to himself by the manifestation of his grace. There-
fore, " where sin hath abounded, grace hath much
more abounded ;" and that brings a great deal more
honour to God than sin brings dishonour. The
grace of God is the very bowels and the heart of
God ; and to frustrate this, is to kick against the
very bowels of God. The grace of God is all through
Jesus Christ ; it flows through him, and therefore
all reflections upon the grace of God reflect upon
him. The grace of God is tendered to men by the
Holy Ghost ; and, therefore, refusing and frustrating
the grace of God is rejecting of the Holy Ghost. In
a word, this grace of God is the great scope of the
whole Bible ; and to frustrate the grace of God, is
to make the whole Bible in vain, both Old and New
Testament too. The Holy Scriptures are able to
make us wise unto salvation, but it is through faith
that is in Christ Jesus, (2 Tim. iii. 15).
ON GALATIANS. 47
Application. — There are only two words that I
would speak to for the improving of this doctrine.
Is frustrating the grace of God such a horrible sin ]
Then, 1st, Do you all beware of it. 2dly, Receive
this grace of God ; for there is no other way to avoid
the frustrating of the grace of God, but only by re-
ceiving it.
1st, I would have you all beware of this sin of
frustrating the grace of God ; but, more especially,
I would direct a warning of fear against this sin
UTito several sorts of persons.
1. Unto moral, civil, well-natured people, good
livers, as we use to call them. Through the mercy
of God, some are born of a better nature, as we call
it, than others ; of a sweet easy temper ; and it is a
great mercy to have a well-tempered mind, by a na-
tural constitution, as well as it is to have a well-
framed body. Now, when this virtuous natural tem-
per hath the advantage of a godly education, these
sort of people come quickly to look very well ; and,
therefore, they ought to take great heed. You civil,
well-natured people, do you have a great care of
frustrating the grace of God, for it is a sin that you
are especially tempted to. There are some people so
ill-natured, and of so bad a temper, that they need,
as we use to say, a great deal of the grace of God to
save them. And are there any that do not need
the grace of God "? The Lord save any of you from
thinking so ! He is in a woful case indeed that
thinks he doth not need the grace of God. Moral,
civil people are in great danger of this sin : they
think they have a good stock of their own to set up
with, and therefore they do not borrow of Christ.
2. People that have taken upon them the pro-
48 SERMON II.
fession of religion, had need to take heed of this sin
of frustrating the grace of God. They have taken
upon them a profession, it may be they know not
how, nor wherefore ; but it is come upon them. If
you be clothed with the garment of profession, have
great care of this sin. There are many that profess
the grace of God, that yet are strangers to the thing
itself, and they are in a very dangerous case.
3. They that boast of outward privileges should
have a care of this sin of frustrating the grace of
God : they were baptized when they were children,
and have heard the word, and attended upon ordi-
nances, and tliey begin to think themselves fair be-
fore God for the hope of eternal life. They are
blameless in their walk and conversation. Let such
people, in an especial manner, take heed of this sin.
I can assure you that a blameless conversation hath
been a great temptation to a great many to under-
value the grace of God, and the righteousness of
Jesus Christ. These sort of people were never sick
at heart.
4. Awakened souls ; they whose consciences are
awakened, have great need to take heed of this sin
of frustrating the grace of God. The Lord some-
times makes both light and fire too to dart in upon
the consciences of poor sinners, and they begin to see
and feel what they never saw nor felt before ; and
when it is thus with them, sometimes, they think
things are a great deal better with them than they
were before ; and, sometimes, they think it is a great
deal worse with them ; and they that in their awak-
enino^ think it to be a o-reat deal worse with them
than it was before, are in a more hopeful state than
they that think it is better with them ; for it is not
ON GALATIANS. 49
a thorough awakening, if the person thinks that
awakening to be enough. Such people should take
heed of this sin, lest they frustrate the grace of God,
for there are two things that tliey are especially en-
dangered by.
1. By the force of this conviction they set about
duty, and that pretty warmly ; and these are lovely
things in the eyes of poor creatures that never knew
before what praying and reading the word of God
were ; but when once their consciences come to be
awakened, they begin to get alone, and cry to the
Lord. Now, when the soul is in this case, it had
need take great heed of this sin of frustrating the
grace of God. How many poor awakened sinners
are there that have made a pillow to sleep to hell
upon with their own duties and performances, as if
it were by the righteousness of the law ! And thus
they do not submit to the righteousness of God in
Christ, nor do they attain to the rest that remains
for the people of God, (Rom. x. 3, Heb. iv. 9).
2. If they do not sit down upon their duties,
then, on the other hand, they are apt to be quite
discouraged, and to give up all for lost. An awak-
ened conscience, if it be thoroughly awakened, is
upon the point of despair ; and the point of despair
is the point of ruin, or the point of salvation, as God
pleases to issue it. It is the turning point. When
the poor sinner's conscience is awakened to see its
lost and undone condition, in that case he is just
on the point of winning or losing for evermore. If
the man hearkens to God, and gives glory to his
grace, by trusting in Jesus Christ alone for salvation,
the bargain is made for evermore ; but if the poor
D
50 SERMON II.
sinner turns aside, and stops in any thing sliort of
this, then either the disease grows greater, or else a
hardness comes in the room of it, that is worse than
the disease itself. That is the first exhortation : —
Have a great care of this sin of frustrating the grace
of God. And, to that end,
2dly, Give the grace of God a hearty welcome.
There is no other way to prevent the sin of frustrat-
ing the grace of God, but by receiving and welcom-
ing it. Welcome the grace of God for your work,
but not for the devil's work. All God's work, that
which God craves of you ; all that you may give to
the grace of God to do for you ; all the work that
you have to do with God, that you may give to the
grace of God to do for you ; only do not set the
grace of God to do the devil's work ; that is sinning,
turning the grace of God into wantonness. The
grace of God will do every thing for us but the
devil's work. And, if I may so say, he hath a great
deal of the spirit of the devil in him, that will give
so precious a thing as the grace of God to do the
devil's work. Aye, but how shallwe receive the grace
of God 1 I answer, three ways. 1st, Doubt not your
need of it. 2dly, Do not delay your accepting it.
3dly, Do not question your title to it.
1. Doubt not your need of it. If the Lord hath
a mind to save you, I know very well there will be
no great need of this caution. Every sinner that
God saves effectually, is a person that not only thinks
he is needy of the grace of God, but he thinks he is
more needy of it than any body else in the world ;
that if there was any such man in the world that
could be saved without grace, he was the farthest
from such a one ; that if there was any man in the
ON GALATIANS. 51
world that needed more grace than ordinary, he was
the man.
2. Do not delay your accepting of grace when-
soever it is revealed to you. Whensoever you have
the offer of the grace of God, whensoever you are
about the means of grace, labour to get this grace
itself, " Therefore the Holy Ghost saith, To-day if
you will hear his voice, harden not your hearts."
(Heb. iii. 7). You may not hear his voice to-mor-
row ; hardness of heart grows mightily by delays.
3. Do not question your title to it. I mean
this, — Make no doubt but that it is as lawful and
as allowable in God's sight for you to lay hold on the
saving grace of God, as ever it was for any sinner in
the world. I do not mean that graceless people
should presently think that they have a title to the
grace of God ; for no man hath a title to it till he
receives it. Eut this I say, the offer of the grace of
God, in the gospel, gives fair warning and liberty
for every one to embrace it. " He that will, let him
come, and take of the water of life freely," (Rev.
xxii. 17). And that which is thus freely offered,
and freely given, should be thankfully welcomed, and
thankfully received, when it is enjoyed.
SERMON III.
" I do not frustrate the grace of God : for if righteousness come by
the law, then Christ is dead in vain." — Gal. ii. 21.
When I first entered on these words, I told you
what the scope of the apostle was in this epistle : he is
here bringing forth arguments against that error
52 SERMON III.
that the Galatian churches were plagued with ; and
arguments for that truth of the gospel that he had
planted amongst them, and taught them. The truth
was this, That the righteousness of asinner for justifi-
cation was only in Christ. The error of the Galatians
lay in this, That something of the righteousness of the
law was to be mixed therewith. My text contains
two arguments against this error, drawn from a com-
mon natural head of arguing against error, by the
absurdities that necessarily flow from it. Now there
are two grand absurdities that flow from this doctrine
of the law in point of justification, 1st, That it frus-
trates the grace of God ; 2dly, That it makes Christ's
death to be in vain : and two more abominable
things cannot be well tliought of; and people have
great need to fear, and to take heed of any doctrine
that hath any tendency to either of them. The first
of these the apostle expresses in his own person : " I
do not frustrate the grace of God." And here he
speaks like a believer, and not like a minister nor an
apostle ; so he discourses from ver. 16, speaking of
himself and the rest of the godly, like ordinary be-
lievers, that betook themselves to this way of relief
by Christ's righteousness alone. I proposed four ob-
servations to speak to.
1st, That the grace of God shines gloriously in the
justifying of a sinner through the righteousness of
Christ : and this I have spoke to.
2dlif, That frustrating the grace of God is a great
and horrible sin ; for so it is expressed by the apostle,
" I do not frustrate the grace of God." As if he
should have said, " Blessed be God, I am not in that
road ; I am not one that frustrates the grace of God ;
I am saved by it." How the grace of God is frus-
ON GALATIANS. 63
trated, and how great the sin is, I spoke to the last
day. The revelation of the grace of God, and the
tender of it, and the urging of it, may be frustrated,
and is, by many : but the grace itself, in its powerful
conveyance by the Holy Ghost on the hearts of men,
always reaches its end. The grace of God is irre-
sistible in its closest powerful application : this I also
spoke to ; and would only add a word or two further
about the greatness of this sin of seeking righteousness
by the law, and thereby frustrating the grace of God.
1. This is a sin that but few in the world can
commit. The greatest part of them that go to hell
cannot commit this sin ; they never frustrated the
grace of God. Indeed all that are finally guilty of
it go to hell ; but all that go to hell are not guilty
of this sin. The greatest part of the vrorld never
frustrated the grace of God, for they never heard of
it ; and, therefore, our Lord pronounces a woe against
Capernaum, against Chorazin and Bethsaida, and tells
them that they were in a worse case than Sodom
and Gomorrah, than Tyre and Sidon, (Matt. xi. 21),
because the grace of God was never offered them
as it was to the others. Sirs, let me tell you, the
worst quarters in hell are for those persons that are
nearest to Christ, and yet not in him by faith : of all
sinners such drop deepest into the pit.
2. The devils are not guilty of this sin. There
is not a devil in hell, nor out of it, that is so guilty
of this sin of frustrating the grace of God, as thou-
sands of professors in London are. The devils are
haters of the grace of God ; but the grace of God
was never tendered to them : they only hate the grace
of God as it is tendered to men, and envy it ; but the
grace of God was never offered to the devils. The
54 SERMON III.
way of preserving the holy angels, and the v»'ay of
justice to the damned spirits, proclaim greatly the
wonderful privilege that we have in the gospel. The
holy nngels are kept, and they received grace, for the
election of grace fell on them : they are called the
elect angels. When that great apostasy was in the
upper house, all the reprobate angels fell of their own
accord, and all the elect angels stood : and that elec-
tion of grace towards angels ran through Jesus
Christ, who was to be their preserving head. There
is something that looks like this in the word of God.
But recovering grace to angels was never given ;
the angels that stood had preserving grace given
them, to keep them in their first station ; but the
angels that fell had no recovering grace given them.
" Christ took not on him," saith the apostle, " the
nature of angels, but was born of the seed of Abra-
ham." And thence it came to pass, that the devils
themselves are not guilty of this sin of frustrating
the grace of God. Surely then people had need to
take great heed that they be not guilty of a worse
sin than that which the devils can commit. There
is no creature that hath frustrated the grace of God,
but that creature that hath the offer of the grace of
God.
3. Frustrating the grace of God is a sin that none
that are in hell are guilty of. All that are finally
guilty of it on earth are sent to hell, but none that
are in hell are guilty of it ; for when once that last
sentence is executed upon them, the door of grace
and mercy is for ever shut upon them. So that it is
the gospel-sinner only who can frustrate the grace
of God, who is guilty of that sin ; and that but a
small part of the world are guilty of it ; that the
ON GALATIANS. 55
devils in bell are not guilty of it, that all the damned
in hell are not guilty of it, though they rage, and roar,
and blaspheme ; and all sorts of wickedness we may
well conclude to be in their miserable state : but
frustrating the grace of God is a sin not to be found
in hell, because grace enters not there. So much
shall serve for this second point of doctrine, That it
is a horrible sin to frustrate the grace of God. I
come now to speak to the next doctrine.
^dly, To seek righteousness by the works of the
law, is to frustrate the grace of God : for this is the
scope of the apostle's argument. It is to shew that
there is no righteousness to be had by the law ; and
tliis is one argument that he proves it by, " I do
not," saith he, " frustrate the grace of God." It is,
as if he should have said, " If I sought righteousness
by the works of the law, I should frustrate the grace
of God ; but I do not seek righteousness by the law,
for I am dead to the law, and therefore I do not
frustrate the grace of God." There are two things
under this doctrine that I would speak to — 1st, What
is it to seek righteousness by the law X 2dly, How
doth it appear that seeking righteousness by the
works of the law is frustrating the grace of God \
For they that are guilty of this sin of seeking right-
eousness by the works of the law, they are very loath
to take in this, that they frustrate the grace of God :
they wnll say, that they give all respect to the grace
of God ; even the self-righteous Pharisee could own
the grace of God, (Luke xviii. 11), " God, I thank
thee that I am not as other men ;" " I thank God,
that I am so good as I am ;" when he was a poor,
vain, self- conceited man all the while.
1. What is it to seek righteousness by the works
56 SERMON III.
of the law 1 By law here I mean the holy spotless
law of God. The law of man hath nothing to do in
the point of righteousness before God. This seeking
of righteousness by the law is righteousness in God's
sight ; the apostle states the matter so. No man is
justified by the law in the sight of God. That a man
is justified by the law in the sight of men, nobody
can deny. We should be very careful to justify our-
selves in the sight of men by the law, and our con-
formity to it ; but this righteousness here spoken of
is righteousness in the sight of God, and righteous-
ness by the law of God ; and it stands in three
things.
1st, Righteousness by the law is that which obtains
a man's acceptance with God. That is righteousness
by the law that procures a man's acceptance with
God ; upon the account of which he stands before
God as a righteous man, and is dealt with accord-
ingly. Now, he that seeks righteousness by the law
in this sense, is one who dreams, that by doing and
obeying what the law requires, he may work out that
for which he may stand righteous and accepted in
God's sight. And that is one way this sin is com-
mitted.
2dly, In this righteousness before God by the works
of the law, there is an expectation of impunity for all
that is past in transgressing the law. And we find
that this must necessarily be the righteousness of a
holy man, who stands in a state of acceptance with
God ; but the righteousness of a man who hath been
once a sinner must be by having that which may bring
him into a state of impunity and safety of all the
transgressions that he hath been guilty of before.
Now, men are guilty of seeking righteousness by the
ON GALATIANS. 57
works of the law this second way, when they do, or
think to do, that for which God will forgive all their
transgressions, and forget all that they have done :
and of this the Pharisee made no question : though
he was a sinner, yet he comes and prays, and expects
acceptation in God's sight, and the forgiveness of
his sins, upon the account of the good that he had
done.
3dly, In this righteousness by the works of the law
there is a title to eternal life. He that, by what he
doth, expects to have a right conferred upon him to
eternal life, is a man that seeks righteousness by the
law : *' Good Master, what good thing shall I do that
I may have eternal life V said the poor young le-
galist, (Matt. xix. 16). I would fain have eternal life,
and would fain have a right to it : Master, tell me
what good thing shall I do to get it. These are the
three ways by which men seek righteousness by the
law : — To do that whereby a man may obtain accept-
ance before God : To do that for which he may ob-
tain pardon and impunity from God : To do that
for which he may have a right conferred on him to
eternal life. But, you will say, this is so gross Popery,
that there is no Protestant guilty of it. Alas ! alas !
every natural man is guilty of it ; and it is only the
almighty power of the Spirit of God that can erase
it out of their hearts. I will offer you some plain
proofs of this.
1. How many are there, when their hearts are
examined, must own that their eyes are altogether
on the precepts of the law, and not a thought on the
promises of the gospel 1 How many poor creatures
are there that begin to be thoughtful about their
salvation, insomuch that they make people that are
58 SERMON iir.
about them, v/ho are ignorant and charitable, think
that they are hopeful Christians. But try these
people this way, and you will find that all the exer-
cise of their religion is about the precepts of the law,
and they have no exercise at all about the promises
of the gospel. He that minds only the precepts, is
only a doer ; and he that minds not the promise, he
is no believer : for the precept is the rule of practice ;
but it is the promise that is the foundation of faith.
Now, how can that man be reckoned a believer, that
hath no heart-exercise about the promises 1
2. A great many people are mightily taken up
about their own works, and but very little about
Christ's. Our righteousness doth not stand in our
own works ; but stands in Christ's works, what Christ
did, and suffered for us in his life, and death, and
resurrection ; therein stands our righteousness. Now,
how many poor creatures are there that reckon it a
great matter, and glory mightily in their own do-
ings : if they pray, and hear, and read, and can but
make any sort of reformation in their conversation,
how big do these things appear in their eyes ! But
Christ's life and death, and all his great performances
for our salvation, are mean and low, and of small
esteem with them. And do not these sort of people
seek righteousness by the law ? Aye surely.
3. They look for eternal life, but they look for
it as a reward of works, and not as an inheritance
given by gift and grace ; and all servants and slaves
must do so, and all natural men are slaves, they are
children of the bondwoman, (Gal. iv. 31); they work
for fear of punishment, and in hopes of the crown :
they work for wages ; the wages they love, and would
have, but the work they hate. Whereas the be-
ON GALATIANS. 59
liever acts just the contrary ; lie loves tlie work, and
he expects the wages as the gift of grace from the
blessed Father he serves. The apostle makes a great
distinction between these two ; " Wherefore thou art
no more a servant, but a son, and if a son, then an
heir of God through Christ, (Gal. iv. 7). Every man
that is for righteousness by the works of the law is a
servant ; he looks upon God as his master, and the
law as his master's will, and he sets about obeying
with all his might. Now, is not this a good servant 1
Yes. But all such servants go to hell : you must be
children, for none but children are saved. And, in-
deed, there are none true servants to him, but they
that are children : they are but slaves, and are cast
out, that do not serve with their love, and expect the
inheritance only as a gift of grace. So much for that
first thing, What it is to seek righteousness by the
works of the law.
2. I am now to shew you, that seeking righteous-
ness by the works of the law, is to frustrate the grace
of God : and I would shew it — first in point of doc-
trine — and then in point of practice.
1st, As to point of doctrine. In the matter of
righteousness before God, the law and the gospel
are perfectly opposite, and they are only so in this
point. The law and the gospel agree sweetly together
in all things else ; but in this point of the righteous-
ness of a man before God, the law and the gospel are
quite opposite one to another. The gospel comes to
bring in another salvation than the law thought of;
and the law destroys the salvation of the gospel.
The law and gospel, in point of righteousness before
God, are exactly opposite ; " And if by grace, then
it is no more by works, otherwise grace is no more
60 SERMON III.
grace ; but if it be of works, then it is no more of
grace, for otherwise works were no more works,"
(Rom. xi. 6). Grace and works, in the point of
righteousness before God, are perfectly opposite ;
" You are saved by grace," saith the apostle, " not
of works, lest any man should boast," (Eph. ii. 8, 9).
2dly, Let us bring this matter into practice, and
you will find that all men express this in their frame ;
both the self-righteous man, and he that is not so.
Not only is it asserted in point of doctrine, that works
and grace are thus inconsistent, but we always find
it, even in the spirit and temper, both of the one and
of the other.
1. He that seeks righteousness by the law, is a
man that never saw his need of grace : and you may
be well assured that that man will frustrate the grace
of God, who never saw his utter need of it. He was
never so far emptied, but he expects and imagines that
he shall be able to work out a righteousness for himself,
and so is not brought under any conviction of his
utter need of the grace of God ; whereas he that is
for the grace of God in Christ alone, is a man that
hath a great need of the grace of God, and sees him-
self undone without it.
2. This self-righteous man sees no glory in the
grace of God shining through the righteousness of
Christ; there is no excellency in it to him. Every
natural man is in this mind ; he sees a great deal of
glory in his own doings : in a beautiful conversation,
in brave gifts, and in a shining walk before men ; he
sees a great deal of beauty and glory here. Every
natural man thinks there is a great deal of glory in his
own performances. The self-righteous Pharisee came
boasting in his own performances ; " God, I thank
ON GALATIANS. 61
thee that T am not as other men are, extortioners, un-
just, adulterers, or even as this publican : I fast twice a
week, and I give tithes of all that I possess," (Luke
xviii. 11, 12). These were great things in the man's
esteem, and so they are in the eyes of every natural
man. But for that righteousness that is lodged in
Christ, that is wrought out by a man without him,
by one that came down from heaven, and is gone up
thither again ; that hath all this righteousness seated
in him, and gives it forth to us by mere grace ; no
natural man thinks any thing of this. But the be-
liever is a man that hath an high esteem of the
righteousness of Christ. How doth the apostle Paul
speak of this 1 "I count all things but dung, that I
may win Christ ; and be found in him, not having on
mine own righteousness," (Phil. iii. 8, 9).
3. Every natural man is averse from the grace of
God, and therefore he must needs frustrate the grace
of God. He is averse from it : but every believer is
just of another mind. Sirs, if all men's hearts were
known to us, as they are to God, here is one thing
that would determine every man's state. What way
do you best like to go to heaven in ? "I would fain
be very holy," saith the poor man, " that I may be very
happy when I die.'* Saith the believer, " I would
fain be clothed with Christ's righteousness, and get
eternal life as the gift of his grace ; and I know that
by being in Christ I shall be sanctified." But no be-
liever seeks sanctification as his righteousness, and
title to glory : it is a preparation for glory, and the
way that leads to glory, to all them that are saved
according to that blessed method, " Whom he jus-
tified, them he also glorified," (Rom. viii. 30) ; and
by glorification there, both sanctification and eternal
62 SERMON III.
life are well understood by most. — So much for the
third doctrine, That seeking righteousness by the
works of the law frustrates the grace of God.
I would now speak a few words to the fourth doc-
trine, and then make some application of both together.
Doctrine 4. No true believer in Jesus Christ can
frustrate the grace of God. The apostle is here
speaking of it in the account that he is giving of the
grace of God working in him : " I through the law,"
saith he, '*' am dead to the law, that I might live to
God ;" and " I live by Christ, and by faith in him,
and, therefore, I do not frustrate the grace of God."
He is not speaking of the great attainment that
some few Christians arrive at ; but he is speaking of
that which is common to the state of all Christians :
'■' I do not frustrate the grace of God." Before I come
to the proof of this, I would lay down a few cautions,
to prevent mistakes.
1st, It must be allowed that a great many who
have been made Christians have been long enemies
to the grace of God ; and there is not a greater in-
stance of this than the good man that speaks in my
text, the apostle Paul. He was a great heart-enemy
to Jesus Christ ; and he was an enemy to Christ, if
I may so say, with a good conscience, according to
the real light that the poor man's blinded conscience
had : " I verily thought with myself that I ought to
do many things contrary to the name of Jesus of
Nazareth," (Acts xxvi. 9). " I never heard a name
that I hated so much as the name of this Jesus of
Nazareth; and I hated it from the heart, and my con-
science prompted me to it." When our Lord met
him by the way, " Saul, Saul, why persecutest thou
me V little did the poor man think Christ died for
ON GALATIANS. 63
him, and should be a blessed fountain of life to him.
A believer may be a great enemy to the grace of God,
before the grace of God makes him a believer.
2dlyi It may not be denied but that a true be-
liever may take in doctrines contrary to the grace of
Christ in their tendency, though he perceive it not.
I should be loath to think that all these Galatians,
that are here so sharply reproved by the apostle
Paul, were rotten-hearted people; there might be
many sincere people amongst them, imposed upon
by the cunning of them that lay in wait to deceive.
There may be, through darkness, perplexed heads in
many honest hearts, about several points concerning
the grace of God. It is not for us to measure any
body's state according to the principles that they pro-
fess, unless they be very bad.
Zdly, It is not to be denied but that in a fit of
temptation, even a true believer may abuse the grace
of God ; he may turn it into wantonness, and may
grow light and vain, because of his mistaking the
nature of the grace of God. Several have done so,
and God knows how to tame them that do so ; and
the severest fatherly rebukes of the law are upon
them that wax wanton because of his kindness. These
things being premised, I would briefly shew how it is
that a good man cannot frustrate the grace of God.
1. Because good men are all grace's captives.
Every believer, as a believer, and when he is made a
believer, is made a captive of the grace of God. How
are men saved, think you \ We cannot see which
way they are saved; the word goeth forth, and
people hear it ; but we do not know who gets good,
and when they get good by it. I will tell you when
men are saved ; when the grace of God comes and
64 SERMON III.
lays hold of them, and claps hold of a poor sinner —
" This man shall be my captive, and I will save him."
All believers are captives to the grace of God, and,
therefore, they cannot frustrate the grace of God ;
they are all subdued by this grace, and made " will-
ing in the day of his power." (Psalm ex. 3).
2. No believer can frustrate the grace of God, be-
cause he is dead to the law, as the apostle's word is
in the context, (Gal. ii. 19). And there are two
things needful to make a man dead to the law ; — to
know the law, and to know himself : and whosoever
knows both these, is a man dead to the law. He
that knows the purity, and the spotlessness of the
law of God, and he that knows his own heart, and its
vileness, this man will natively draw this conclusion,
" Surely this law can never do me any good. I can
never fulfil it, and it can never save me ; if there be
not another way of salvation than by the law, I am
gone for evermore." " I through the law am dead
to the law," saith the apostle ; " I need no more, to
make me despair of life by the law, than to see the
law : it commands what I cannot do, it threatens
what T cannot avoid nor bear ; and therefore, I am
dead to the law, that I might live to God ;" — " my
life must come in another way than by the law."
So much shall serve for the opening of these truths.
It would now follow to make some Application ;
which I shall do in two things, respecting all the doc-
trines that I have raised from this former part of
the verse. By these doctrines here delivered by the
apostle, you are called to try the spirits, to try the
doctrines you hear, and you are called to try your
own state ; for every doctrine that is contrary to the
ON GALATIANS. 65
grace of God is a doctrine that Christians should
hate. And your eternal state is to be determined
by these things — What are your heart-thoughts of
the law of God ? What are your heart-thoughts of
the righteousness of Christ 1 And -what are your
heart-thoughts of the grace of God 1 And every
one that knows truly what his inward sense of these
things is, may soon come to some conclusion concern-
ing his spiritual state : but I shall speak more fully
to these things the next opportunity.
SERMON IV.
" I do not frustrate the grace of God ; for if righteousness come by
the law, then is Christ dead in vain." — Gal. ii. 21.
From this first argument of the apostle for the
justifying of a sinner through the righteousness of
Christ, and not by the righteousness of the law, I
have raised, and opened, and spoke something to
four doctrines : —
1st, That the grace of God shines gloriously in
the justifying of a sinner through the righteousness
of Christ.
2dli/, That it is a dreadful sin to frustrate the
grace of God.
Sdli/, That all who seek righteousness by the law,
thev do frustrate the Gfrace of God.
4:ilily, That no true sound believer can be guilty
of this sin. Frustrating the grace of God is a sin
that no believer can commit.
I would now come to make some application of
E
bb SERMON IV.
these, which I mean to prosecute from these two
heads : —
I. To warn you to take heed and to try the spi-
rits, as the apostle exhorts (1 John iv. 1), according
to this doctrine.
II. Try your own state according to your heart-
thoughts of this matter.
I. You are to try the spirits — you are to try the
doctrines that you hear. When the greatest mea-
sure of the Holy Ghost was poured out upon the
churches, and when extraordinary officers were raised
up amongst them, and in a time when some of the
apostles were living, by one of them was this exhor-
tation given, " Beloved, believe not every spirit, but
try the spirits whether they are of God," (1 John
iv. 1). And it is very observable, that the scope of
that text that the apostle there lays down, leads us
plainly to the doctrine that I am upon, " Believe not
every spirit, for there are many false spirits, and an-
tichrists, that are gone out into the world." But
you will say, How shall we know them 1 Saith the
apostle, '• Every spirit that confesseth not that
Jesus Christ is come in the flesh, is not of God : every
spirit that confesseth that Jesus Christ is come in the
flesh, is of God" (ver. 3). Now, by a very usualphra.se
that was well understood then, and it is not hard to
be known now, by " spirit," doctrine is meant. Every
doctrine that tends not this way is not of God. Aye,
but, you will say. Where are there any that say
Christ is not come in the flesh, save the Jewsl The
apostle seems to make this a grand mark of anti-
christ. Now, in antichrist's kingdom (and that is a
fitter name for them than that of the Church, for
ON GALATIAXS. 67
with the church they have nothing to do) it is every
where asserted that Christ is come in the flesh ; for
they have made a great part of their religion to con-
sist in carnal, wicked representations of Jesus Christ ;
they have made a goddess of his mother, and they
have made a puppet-show of his life and death, by
their ridiculous representations. Aye, but the main
thing that Christ came into the flesh for, that is forgot-
ten by them ; and of this the apostle speaks (ver. 10),
" He hath sent his Son to be the propitiation for our
sins." Christ's business in this world was to be
made a sacrifice for sin ; and they that do not hold
him forth as a sacrifice for sin, do, in eff'ect, say he
is not come in the flesh. Now, concerning these
doctrines that I would warn you against, I would
branch them forth into a few heads.
1. There are doctrines darkening the grace of God,
and the righteousness of Christ, that you should be-
ware of. The gospel is called by the apostle, " the
gospel of the grace of God," twice in one discourse to
the church at Ephesus (iii. 2, 7) ; and the "word of
his grace," (Acts xx. 32). What judgment then
should Christians make of such men's spirits, that are
called ministers, and will be called so, and yet you may
hear them preach from one end of the year to another,
and never hear a word of the grace of God, or the
righteousness of Christ ? If they be sound in the faith,
it is well ; but the very concealing of these things
is a great sin, and a great snare to people ; the very
name of the gospel is the gospel of the grace of God:
it is miscalled by the name of the gospel, if the grace
of God runs not through every vein of it.
2. There are doctrines perplexing the grace of God ;
they make it dark, and they make it intricate : they
68 SERMON IV.
perplex the doctrine with methods, and they perplex
people's consciences with their doctrine. There is no
church canon in all the world that is much worth
regarding, but that which we have in Acts xv. ; for
•those that were called by the name of General Coun-
cils, for the first three hundred years after Christ,
have many weaknesses and follies in them. ; and they
began to savour of a begun degeneracy, though in
the main points of the truths of the gospel they re-
mained sound. In Acts xv. 1, certain men that came
down from Judea had taken up this conceit, and
" taught the brethren, that except they were circum-
cised after the law of Moses, they could not be saved."
Observe where they laid the stress of this thing, " ex-
cept ye be circumcised after the law of Moses, ye
cannot be saved." You know very well, that the
apostle Paul looked upon circumcision as a very in-
different thing : sometimes, in his travels, he ordered
some to be circumcised, but at other times he would
not ; he looked upon it as a matter of indifference,
for the avoiding of scandals, and so the apostle reck-
oned it no great matter : " Circumcision is nothing,
and uncircumcision is nothing." Aye, but when once
it came to be broached into a doctrine, and a ne-
cessity laid upon it, " Except ye be circumcised after
the law of Moses, ye cannot be saved," — let us see
what this awful reverend assembly at Jerusalem say
to it ; the apostles, and elders, and brethren, a blessed
company they were, a blessed church, worth all the
churches in England, without any reflection : " For-
asmuch as we have heard that certain which went out
from us have troubled you with words, subverting
your souls, saying you nmst be circumcised, and keep
the law ; to whom we gave no such commandment,"
ON GALATIANS. 69
(Ver. 24) : they trouble you, and they pervert your
soul. Sirs, There are four questions, that must
always be preserved plain ; plainly delivered, and
plainly known by all good men : — 1st, What is that
righteousness in which a sinner can stand safe before
God ? The plain answer to it is, That it is the right-
eousness of Christ only. 2dly, How come we by this
righteousness? The gospel answer is, By grace alone;
it is given us as a free gift, we do not buy it. 3dly,
How are we possessed of this righteousness 1 By faith
alone ; there is no putting on this raiment but by faith
alone. 4thly, What warrant hath a man to believe
on Jesus Christ ? The plain gospel answer is. Only
the promise of the gospel. And here are two things
I would caution you sbout, and the most part of
people's mistakes lie about them. 1st, The law is
no gospel but as it leads to Christ; the law not
leading to Christ is against the gospel, and the gos-
pel against the law ; but the law leading to Christ
serves the gospel, and the gospel serves the law by
fulfilling it. 2dly, The doctrine of holiness, as it
flows from Christ, is gospel ; but the doctrine of
holiness, without Christ, is no gospel. To make
this plain : Whosoever they be that teach people to
be holy, and tell them how they may be holy, and
urge them very hard that they must be very holy,
for this end, that when they are holy they may be-
lieve on Jesus Christ ; these people pervert and per-
plex the gospel : but if people be persuaded of the
necessity of holiness for salvation, and that they
must believe on Jesus Christ that they may be holy,
this is gospel. That is the second thing : Have a
care of those doctrines that perplex and confound the
truths of the gospel.
70 SERMON IV.
3. There are mixing doctrines : they that would
mix something with tlie grace of God. The grace
of God they will not disown, the righteousness of
Christ they will not deny ; but they will put some-
thing in with them in the matter of justification.
Take heed of this matter ; it is a shame that this
should be talked on as a matter of controversy ; it is
a point that every one's conscience should be fully
satisfied in, as they expect salvation from the hand of
God. Indeed, good men may jar and jangle about
terms that neither of them well understand ; but
when the matter comes to a particular person's own
case, there should be a full satisfaction in this point
— that the righteousness of Christ for our justifica-
tion must stand pure and unmixed. It is a corrupt
thing to mix any of the works of the law with the
grace of God ; and herein lay the error of the Gala-
tians: the grace of God, and the righteousness of
Christ, they liked very well ; but they would join the
law of Moses therewith. Let the law of Moses keep
its own place, and be the rule of our sanctification ;
but in our justification, it hath no room at all. God
never gave it any room there, and all they are fools
that do : it never served any man that way.
4. There are blaspheming doctrines, opposing
and blaspheming the grace of God ; and the land is
full of them. You may have heard of a sort of
people, the Socinians, and they are gross enemies to
the grace of God. These strike at the very root of
the grace of God, and the righteousness of Christ.
If Christ be not the true God, how can he save a sin-
ner ? It is impossible that the righteousness of a crea-
ture can atone for the unrighteousness of a creature.
It is the Godhead of Christ that adds that infiiiite
ON GALATIANS. 71
virtue to his sacrifice that we are saved by. So
much for this first exhortation, " Try the spirits."
II. I would exhort you to try your own state by
this doctrine, " I do not frustrate the grace of God ;"
and as this hath been handled, it calls you to try
yourselves about three things ; — 1st, What are your
real thoughts of God's law ? 2dly, What are your
real thoughts of Christ's righteousness ? odly. What
are your real thoughts of the grace of God ? A little
to each of these.
First, What are your real thoughts of God's law %
— And although you may think this a remote-like
mark, yet it is not so remote but it comes near to
the point : judgment will be made of a man's state
before God, according to his real thoughts of the law
of God. Good men have always great and high
thoughts of God's law, and they have low thoughts
of themselves : " I esteem all thy precepts concern-
ing every thing to be right, and I hate every false
way," (Psalm cxix. 128). "The law is holy ; the com-
mandment is holy, just, and good : the law is spi-
ritual, but I am carnal, sold under sin, (Rom. vii.
12, 14). But you will say, " Does not every body
think so of the law of Godi" I answer, No. No
natural man hath a good thought of the law of God.
Every corrupt, unrenewed man hath one of these
three thoughts concerning the law of God : — ■
1. The natural man thinks the law of God easy
to be kept. It is a graceless proverb that some peo-
ple have in their mouths sometimes, and it flows
from the corruption of their hearts, " That it is an
easier thing to please God than it is to please man."
Indeed, if they would take God's way, it is an easy
72 SERMON IV.
tiling to get his favour ; but, according to the sense
that it is commonly spoken in, it is a wicked saying
and flows from this wicked meaning, — that the natu-
ral man thinks the law of God easy to be kept, and
thereupon the Scribes and Pharisees (and so do all
that seek righteousness by the law), they expound
the law of God so largely that one would think any
body might keep it. Therefore, when our Lord hath
a mind to break down this fortress of self- righteous-
ness, he explains the law of God in its true strictness.
The Pharisees' doctrine was, that nobody broke the
sixth commandment but he that murdered a man ;
that no man broke the seventh commandment, but
he that committed adultery with his neighbour's
wife ; that nobody broke the ninth but he that fore-
swore himself: and, indeed, if this had been all the
interpretation of the law of God, that part of it that
concerns our duty towards man had been no hard
thing. Blessed be God, a great many good people,
and bad people too, have not been guilty of these gross
transgressions ; but when the spiritual meaning of
the law comes to be considered, who is innocent ? " I
had not known lust," saith the apostle, " unless the
law had said. Thou shalt not covet," (Rom. vii. 7).
" The commandment came to me in another sense,
with that brightness that soon convinced me of sin."
This is the first thought that people have of the law
of God, — that it is easy to be kept.
2. When they are beat from this, and they find
the law of God to be so strict a rule that it reaches
to the word, and thoughts, and heart, to the least
motion either from within or without, then they begin
to hope that the threatening will not be fulfilled : if
God gives so severe a law, that reaches to all, even
ON GALATIANS. 73
to the least sins, then they hope God will not punish
every sin with the curse of the law. The Lord, by
Moses, warns the people of this, " And it come to
pass, when he hears the words of this curse, that he
shall bless himself in his heart, saying, I shall have
peace, though I walk in the imagination of my own
heart, to add drunkenness to thirst," (Deut. xxix. 19).
The secure man is very unwilling to take up the
holiness and the strictness of the law of God as
forbidding every sin ; but he is far more unwilling
to believe that God means to execute the threatened
vengeance for these sins. And what sorry pleas have
they? " God is merciful." Aye, so he is, but not
to them that despise his law. God is not merciful
to any law-breaker ; but God is merciful in providing
a law-keeper to save us ; but he hath no mercy for
the law-breaker. If a man expects life by the law,
he must die by it. " Aye. but Christ hath died for
sinners ;" and so he hath ; but Christ was sent to
fulfil the law, and not to take it away. Christ came
not to make the law of God less strict in command-
ing than it was, nor less severe in threatening ; but
Christ came to take both upon his own back, and
all that believe in him shall be saved from both.
Christ took not away the law, but fulfilled it ; and it
is the reckoning of that fulfilling of the law by Christ
to us, that is our salvation ; and thus " the righteous-
ness of the law is fulfilled in us." The righteousness
of the law was fulfilled by Christ, and this is reckoned
to a believer ; and so the righteousness of the law of
God is fulfilled in him ; fulfilled by Christ, and so
fulfilled in the believer in him.
But now suppose the light of the word drives a
man from both these vain imaginations, and he sees
74 SET?MON IV.
the law to be so holy that no man can escape its
threatenings ; when the natural man is thus beat
from these two, then,
3. He rises up in rebellion against the law, and
blasphemes the law of God. Sirs, there are a great
many poor creatures that complain grievously that
many blasphemous thoughts follow them : I do be-
lieve that next unto the advantage that Satan may
have over some bad-tempered minds, and ill-disposed
bodies, I am apt to believe that the main root of all
these blasphemies, is this point of doctrine that I am
upon. When the poor creature was secure, he
thought he could easily fulfil the law of God, or avoid
the curse of it ; but when he comes to see both these
to be in vain, then, unless grace subdues the man's
heart, it naturally rises in rebellion against the law
of God. " Why did God give such a strict law, that
nobody can keep, but every one must be destroyed by
it?" These very thoughts arose in Paul's mind:
"Was then that which was good made death to me ?
God forbid," (Rom. vii. 13). The apostle Paul never
knew himself to be a sinner till the law came ; and
the more close the law came, it slew him the more,
and quickened sin in him more. Now, how can any
one think well of that law that slays the sinner, and
enlivens the sin? "God forbid," saith the apostle,
" that I should say this was the end for which the law
was made ; but this was a blessed end in Christ's
hand :" " By the commandment, sin appeared to be
exceeding sinful," that Paul might see his exceeding
need of a Saviour. And there are two things that
raise these rebellious thoughts against the law of
God.
1. When clear light about the law shines upon
ON GALATIANS. 7o
the man's conscience, then all the Babel-building of
their own works are thrown unto the ground : their
praying, reading, hearing, holiness, it is all thrown to
the ground by the law of God ; — the law condemns
them utterly in point of righteousness. The law in-
deed commands them in point of practice, and it
commends them as things pleasing to God ; but in
point of righteousness before God, the law condemns
them utterly ; the only language of the law is this,
"Do all, and live; fail in the least, and die:" — and
thus the man sees all his own righteousness is gone.
And how unwilling are people to yield to this ?
What a great matter is it for a man to be able to do
so ? When a poor awakened sinner, that never knew
the grace of God, or the righteousness of Christ,
when he hath by the force of good education, or the
power of the word, been brought under some convic-
tion of sin and duty, he then sets about praying, and
reading, and hearing, and reforming, and, it may be,
hath been doing something at this for several years ;
but in the mean time was an utter stranger to Jesus
Christ. Now what a great matter is it for a man to
forego all this, as if it had no worth in it? But why
should not a man be willing to part w^itli it ? "I
count it all but dross and dung," saith the apostle,
" that I may win Christ," (Phil. iii. 8). This blas-
phemous frame is expressed in Ezek. xxxiii. 10, and
it hath reference to the point that I am upon :
"Therefore, thou Son of man, speak unto the
house of Israel, Thus ye speak, saying. If our trans-
gressions and our sins be upon us, and we pine away
in them, how should we live?" The meaning is this:
" The Lord is here, by his severe prophet, plaguing
us with reproofs from the word of God for our sins,
76 SERMON IV.
and the execution of God's threatenings are upon us
in his judgments; now if we be sinners, and God
deals thus severely with us, what shall come on usT'
Saith the Lord, (ver. 11), " There is a way of escape,
' Turn and live ;' but have a care you do not trust to
your own righteousness : for if you do, you are gone
for good and all." Ver. 13, " When I say to the
righteous, he shall surely live, if he trust to his own
righteousness, and commit iniquity, all his righteous-
ness shall not be remembered ; but for his iniquity
that he hath committed he shall die for it."
2. When the sinner once finds that he is forced
to forego all that he hath got already, he then also
sees that there are no hopes for the time to come ; that
he hath no hopes at all of a righteousness by the law;
and this the poor sinner reckons like the putting him
into hell : he is as sorry to part with the rotten props
of his own righteousness, as if the taking it away was
the casting him into hell ; when it is the only way to
save him from it. No man can be a believer on
Jesus Christ, but he that despairs of righteousness by
his own doings. This is the first thing I would have
you examine yourselves about. What are your secret
thoughts of the law of God 1 There is no righteous-
ness can come by it ; and that is the excellency of
the law ; it is none of the law's fault, but its glory,
that no righteousness can come by it : it is a rule of
righteousness, but it is no means to confer righteous-
ness upon a sinner. The law can give eternal life to
a sinless man ; but it can give no life to a sinner :
" If there had been a law that could have given life,
verily," saith the apostle, " righteousness should have
been by the law," (Gal. iii. 21) ; righteousness should
certainly have come that way.
ON GALATIANS. 77
Idly, Try what your thoughts are of the right-
eousness of Christ. By the righteousness of Christ,
I do not mean his divine excellency, as he is the Son
of God, equal with the Father ; nor the excellency
of the man Christ Jesus, on whom the Spirit was
poured forth without measure : but I mean, that
righteousness that this God-man wrought out for us,
as our Redeemer, for our justification, by his life and
death ; this is called the righteousness of God, (Rom.
X. 3). And every one may know his state towards
God by his thoughts of this : — every despiser of it is
a stranger to God, and every spiritual admirer of it
is a man acquainted with God.
1. The believer hath high and esteeming thoughts
of it, as an only righteousness, and as a very glorious
one. Let us compare a little what righteousness
there is, has been, or can be. The first right-
eousness lasted but a little while ; that of the first
Adam and Eve ; it may be, it was not a day old ;
however, it was a very short one. Now, there is no
comparison between Christ's righteousness and this :
it is true that this comes the nearest to it ; and the
apostle Paul takes notice of this parallel, (Kom. v.)
The first Adam stood in the room of all his poste-
rity, and they all stood in him, and with him as long
as he stood ; and this was a pretty glorious obe-
dience that the first man performed, and if he had
continued in it the time of his trial, it was to
have been reckoned for the benefit of all his pos-
terity ; but it was but the righteousness of a man ; it
was but the righteousness of a creature ; it was a
righteousness that would have continued happiness,
but it could bring no happiness to them that had
once lost it. If such a thing could have been ima-
7 b SERMON IV.
ginable, that the first Adam had stood, and one of
his posterity had fallen, the first original righteous-
ness would never have been able to have obtained
pardon for that sinning offspring of Adam. But the
righteousness of our Lord Jesus Christ is that which
brings in a pardon, and a title to eternal life, to
them that had forfeited all. There islinother right-
eousness, a little one, hardly worth that name, that
is performed by believers, in obedience to the holy
law of God ; but this comes no way near to it. If we
may speak of the righteousness of the law, that is in
hell. There are some poor creatures that do not
imagine what hell is ; they think it is the place
that in all God's creation may be best spared ; but
let me tell you, hell is as useful a place as any : — it
is there where the righteousness of the law is pro-
claimed ; every lash that is there given by the justice
of God to the damned, proclaims aloud the right-
eousness and the holiness of the law. But I hope
none will make any comparison between that right-
eousness that the law squeezes from the damned by
their punishment, and that righteousness that the
law found in Christ when it bruised him for our ini-
quities. Every believer hath high thoughts of this
righteousness of Christ.
2. And not only so, but every believer hath ventur-
ing thoughts on this righteousness of Christ : the
man not only thinks highly of it, but he builds upon
it, and betakes himself to it. The righteousness of
Christ is like a curious ark or ship, whereby all that
are embarked in it, shall be safely landed in heaven.
Now it signifies nothing for a poor man to stand
upon the shore, and to commend the ship, and say it
is a brave vessel ; he must get into it ; if ever he
ON GxVLATIANS. 79
hath a mind to escape the destruction of the world,
he must get into the ark, Christ. The apostle hath
an elegant similitude, " By faith Noah being warned
of God of things not seen as yet, moved with fear,
prepared an ark, to the saving of his house : by
which he condemned the world, and became heir of
the righteousftess which is by faith," (Heb. xi. 7).
Pray observe, the state of Noah and every man's state
by nature are alike. God tells Noah, " An hundred
and twentyyears hence I will drown this whole world ;
and not a man, nor beast, nor fowl of heaven shall
escape." Sirs, it is not so long, by one half almost,
to that time when we shall all be in eternity! An
hundred and twenty years was but a small time to
them, who lived seven or eight hundred years. We
are just in the same case : warning is given us by the
course of nature, and by the word, that in a few
years more we may be all turned out of this world ;
and our dying is of equal importance, as to our eter-
nal state, with Christ's coming : what difference is
there if thou shouldst die this week, or if Christ
should come to judge the world this week ? Thy
eternal state is equally concerned in both. Now,
God tells Noah, " I have provided an ark for thee :
I will drown the whole world ; but I will provide an
ark for thee." But after the man had builded it, he
must get into it, or he could not be saved by it.
Now, here comes in the tidings of the gospel ; we
are not bid to prepare an ark, but we are told that
God hath already prepared an ark, his own Son, who
was hewed and framed by the justice of God, that he
might be made a fit lodging for poor sinners. Now,
the work of all them that would be saved, is to get
into Jesus Christ, and to betake themselves to this
80 SERMON IV.
rigliteousness, and when they have done so, to rest
quietly there. But yet this righteousness of Christ,
as much as it is, and should be, spoken of in the
preaching of the word, yet multitudes of professors
never once thought of it ; they often think we must
be holy, and that Turks understand as well as you ;
but pray, how do you think to come by your holi-
ness? Without righteousness'? Never man shall
be holy without the reckoning of Christ's righteous-
ness to him ; without which you can never partake
of Christ's Spirit to sanctify you. This seeking, and
studying, and framing a holiness, without employing
Christ, doth these two things : — it dishonours Christ
utterly ; — and it renders holiness altogether impos-
sible. It is utterly impossible there should be a
spark of true holiness in that heart that is a stranger
to faith in Christ Jesus. Morality and Pagan civility
there may be ; but true gospel holiness is a blessed
consequence of faith in Jesus Christ.
3dly, Try your state by your thoughts of the grace
of God ; what your thoughts of God's holy law are,
and what your thoughts of your own righteousness
are : — and then what your thoughts of the grace of
God are. And wheresoever the grace of God is,
there will be right thoughts of it framed in the
heart ; and they will be many, and serious, and very
deep, and reverent ; for the matter is very great.
What greater thing can a man be exercised about
than the grace of God towards great sinners? Oh,
what a weighty subject is this for meditation ! and
this I dare say, that he that hath but few and mean
thoughts about the grace of God, never had one dram
of the grace of God in himself : for all the grace
that is in believers is but as a little drop from this
ON GALATIANS. 81
great fountain ; and wherever it is really communi-
cated, the fountain from which it flows will be
greatly admired. There are a few things concerning
these thoughts that I would speak a little to.
1. See that your thoughts of the law, and of the
grace of God, and of the righteousness of Christ, be
such as are squared with the word of God: — we
must think of these things as God hath spoken of
them in his word : and not frame thoughts to our-
selves, from our own imagination. What saith the
word of God concerning the law, and the righteous-
ness of Christ, and the grace of God appearing
therein 1
2. Let your thoughts of these things be such as you
have when you are nearest to God. Pray take heed
to this : all that are Christians, understand a little
of this, what it is to be nearer to God one time than
another. If you are true Christians yoa will know
what this means ; if you are not, this direction be-
longs not to you. There are some times when be-
lievers are nearer to God than at other times ; and
always, when a man is nearest to God, his thoughts
of the things of God are best : — He would be a happy
Christian that could always retain the same senti-
ments and sense of the things of God that he some
times hath. When a person is near to God, and he
hath lifted up upon him the light of his counte-
nance ; when the glory of God appears before the eyes
of a man, what doth the man then think of the holy
law of God, of the righteousness of Christ, and of
the grace of God? Oh, there is nothing else that
makes any considerable appearance in the eyes of
a man at that time ! I am very well persuaded that
the most confident pleaders of the cause of self-right-
82 SERMON IV.
eousness, the men that plead most for being justified
by the righteousness of the law, if God would but
speak to them, and bring them near to himself, they
would lay their hands upon their mouths and speali
no more. " Behold I am vile," saith Job, " what
shall I answer thee ? I will lay my hand upon my
mouth. Once have I spoken, but I will not answer ;
yea, twice, but I will proceed no further. I have
heard of thee by the hearing of the ear, but now
mine eye seeth thee, therefore I abhor myself, and
repent in dust and ashes," (Job xl. 4, 5, andxlii. 5, 6).
— Labour I say to retain the same impressions of
these great things of God that you had when you
were nearest to God.
3. Labour to have such thoughts of the law of
God, and the righteousness of Christ, and the grace
of God, as you find exercised souls have. Labour to
entertain the same thoughts of these things, as you
find the generality of exercised souls have. What a
learned scholar saith of these things, is not so much
to the purpose ; for they may mistake in many things :
but what is the current, general sense of all them on
whose consciences God ever wrought ; in whose con-
sciences there is any light. "What is the general
sense that they all have of these things ? Labour for
that. Was there ever any Christian under the hand
of the Spirit of God, that had any difference in this
point ? Never one in this world : they all forsake
the law, and despair of life by it : they all commend
the righteousness of Christ, and betake themselves to
it : they all admire the grace of God, and venture
their all upon it. Whatsoever difference there may
be about this or the other ordinance, or in other
lesser things, yet as to those things, in which the
ON GALATIANS. 83
very nature and heart of the new creature lies, there
is no scruple at all about them.
4. Labour for such thoughts of these things as
you know you must have, and will have when you
come to die. Labour for such thoughts of the law of
God, and of the righteousness of Christ, and of the
grace of God, as you will have when you come to die.
Dying thoughts are commonly the truest. When a
man is launching into eternity ; when the man hath,
as it were, put one foot off from the shore of time,
and is leaving this world — what a poor mean thing
is this little cottage of self-righteousness 1 It is as
nothing in the man's eyes ; but that great palace of
the righteousness of Christ, and the great tenor of
free grace, in bestowing it on the unworthy — what a
glorious thing doth it appear to be ? Dying people
do not use to brag of their lives and their great at-
tainments : " Lord Jesus, receive my spirit," saith
dying Stephen, (Acts vii. 59), " I am waiting for one
good turn more from Christ. Now, I am dying.
Lord, take my soul." " Although my house be not
so with God," saith dying David, " yet he hath made
with me an everlasting covenant, ordered in all
things, and sure : this is all my salvation, and all my
desire," (2 Sam. xxiii. 5).
5. Labour to have such thoughts of these things
as all men will have, both good and bad, both on the
right hand and on the left hand of the Judge, at that
great day. The world will once be all of a mind,
that is questionless: in the main things all believers
are of one mind now ; and in the main things all un-
believers are in one mind ; and unbelievers reckon
Christ crucified weakness and foolishness ; and all
believers reckon him the wisdom and the power of
84 SERMON IV.
God : but when the last day comes, they will be all
of one mind exactly, both good and bad ; they on the
right hand, and they on the left hand too. If this
question were to go round to all the miserable assem-
bly at the Judge's left hand. What think you of the
law of God 1 — " Oh ! it is a holy, powerful, dreadful
law," would they say; "we lie under it for ever-
more, and feel the lashes of it." What think you of
the righteousness of Christ ? " It is a safe garment,
happy they that are clothed with it ; we have refused
it, and therefore we are destroyed." The despised
grace of God is there precious to them. We use to
say, " Truth is the daughter of time :" if I may re-
flect upon the words, " Truth is the daughter of
eternity;" and this day of eternity will bring forth
truth to all men, as to these three points : — The
Holiness of the law of God — The Virtue of the right-
eousness of Christ — and. The Dominion of the grace
of God. These are points that all the damned in
hell, and all the glorified in heaven, will eternally
have the same sentiments of; but with wonderful
difference as to their share therein. The damned
hear nothing but the curse of the law : but it is the
happiness of the glorified in being delivered from it :
" That as sin hath reigned unto death, so grace
reigns through righteousness unto eternal life by
Jesus Christ our Lord," (Rom. v. 21). The words just
going before are, (ver. 20), " Where sin abounded,
grace did much more abound." There are two great
things that have filled this world : — there were but
two men in it that are worth talking of — the first
Adam and the second ; and if you know these well,
it is no great matter what you are ignorant of. The
first Adam is the law ; the second Adam is the gos-
ON GALATIANS. 85
pel : to the former belongs hell, and to the hitter
heaven. Now, these two great men brought in two
great things : — the first man brought in that woful
thing we call sin; and the second man brought in
that brave thing we call grace : and both these are
great principles. Sin reigns, and all that it reigns over
it destroys; it reigns unto death : and grace reigns,
and all it reigns over it saves ; " Grace reigns unto
eternal life, through righteousness, by Jesus Christ
our Lord."
SERMON V.
** If rigliteousness come by the law, then Christ is dead in vain," —
Gal. ii. 21.
'• I DO not frustrate the grace of God; for if right-
eousness come by the law, then is Christ dead in
vain." You have heard of the connection of this
verse with the preceding part of the chapter ; and
of its relation to the scope of the apostle, and to that
point of gospel doctrine that he is there proving ;
and that is, " That a man is not justified by the law,
but by Christ, or by faith in him. And this verse
contains two arguments, the first of which I have
already spoken to, and finished. In the former part
of the words, " I do not frustrate the grace of God,"
would the apostle say, " If I seek righteousness by
the works of the law, I should frustrate the grace of
God ;" and from this I have spoken at some length
to four points of doctrine.
1st, The grace of God shines gloriously in justify-
ing a sinner by faith in Jesus Christ.
86 SERMON V.
2dly, That it is a horrible sin to frustrate the
grace of God.
Mly, That all who seek to be justified by the law,
do frustrate the grace of God.
A:thly, This is a sin that no godly man, no sound
believer, can be guilty of ; and this I observed from
the apostle's saying, " I do not frustrate the grace of
God." And this was spoken by him as he was a be-
liever, and not as an extraordinary officer of the
church.
I am now to enter upon the apostle's second argu-
ment, in the latter part of the words, " For if right-
eousness come by the law, then Christ is dead in
vain." You may see, by the different character,
that the word " come" is there added by our trans-
lators, to make the sense more smooth. According to
the running of the word in the original, it is, " If
righteousness by the hiw, the Christ is dead in
vain." — If it be by the law, if it come by the law,
then Christ is dead in vain. There are implied and
contained in these words two negatives, and two
positives; and I would speak a little to each. The
two negatives are these : —
I. That the righteousness that justifies a sinner
comes not by the law.
II. That Christ died not in vain.
The two positives that are contained in the words
are these : —
I. That if righteousness came by the law, then
Christ died in vain.
II. That it is a horrible sin to make Christ's death
to be in vain. And how a sinner can be guilty of it,
you shall hear.
ON GALATIANS. 87
I. The first negative in the text is, That right-
eousness comes not by the law ; and this is implied,
when the apostle speaks of it, as a principle from
whence so absurd a conclusion would follow : it is
plainly intimated that righteousness comes not by
the law, because the apostle saith, if it did do so,
" Christ was dead in vain."
I would speak a little to this — that the righteous-
ness of a sinner for justification before God, comes
not by the law. There is nothing that a man doth
according to the law, there is nothing that a man
sufi'ers according to the law, that can be his right-
eousness before God ; and there is something of both
these attempted by men, but both in vain. This I
would prove, that no sinner can have righteousness
by the law.
1. The law discovers sin, and that is the apostle's
argument : " Therefore by the deeds of the law shall
no flesh be justified in his sight ; for by the law
is the knowledge of sin ;" (Rom. iii. 20). There is no
sin in the law ; but the knowledge of sin by the law,
is the knowledge of a contrary by its contrary. The
law is perfectly holy ; but this strict rule discovers
the crookedness that is in man's heart. By the
law is the knowledge of sin," (Gal. iii. 11). But that
no man is justified by the law in the sight of God, it
is evident, for " the just shall live by faith." It was
evident to Paul, and it is evident to believers, but it
can never be evident to an unbeliever, that no man
is justified by the law, or by the works of it.
2. No man can be justified by the law, because
the law condemns every sin, and every sinner for
every sin. The law of God is so strict, that it con-
demns every sin. Now, that which condemns, cannot
88 SERMON V.
justify : for these two are contrary, "As many as
are of the works of the law, are under the curse,"
(Gal. iii. 10). The apostle Paul was a bold divine ; he
spoke the truth of God boldly, and cared not what
men thought of it. Had the apostle said, " As
many as break the law, are under the curse," we
would have thought that pretty tolerable ; but
saith he, " As many as are of the works of the law,
are under the curse." Why so? Because their
works are not perfect ; for it is written, saith the
apostle, " Cursed is every one that continueth not in
all things which are written in the book of the law
to do them." The law curseth every one that cannot
fulfil it ; if a man could fulfil the whole law of God,
and transgress but in one point, yet that one sin
would be condemned by the law, and the sinner for it.
8. No man can be justified by the works of the
law, because every man is a sinner : " What things
soever the law saith, it saith to them that are under
the law, that every mouth may be stopped, and that
all the world may become guilty before God : there-
fore by the deeds of the law shall no flesh be justi-
fied in the sight of God ; for by the law is the
knowledge of sin," (Rom. iii. 19, 20). The question
that the apostle is there upon, is on this point, that
is so great a point in the Christian religion, How
shall a sinner be justified before God ? It is not how
a holy man may be justified ; — it is not how a man
that never sinned may be justified ; but it is. How
shall a sinner be justified ? a man that is flesh be
justified ? Now, saith the apostle, there is no flesh jus-
tified in the sight of God.
4. The law knows no mercy. Mercy and grace
belong to another court than the law : " The law
ON GALATIANS. 89
came by Moses ; but grace and truth came by Jesus
Christ," (John i. 17). Condemnation for sin belongs
to the law, but justification from sin belongs to the
gospel. The law hath nothing to do with the one,
and the gospel hath nothing to do with the other.
The law hath nothing to do to condemn them that
the gospel absolves. But you will say, " Is not this
a great fault in the law, that it cannot justify a
man ?" The apostle speaks some way like this in
Heb. vii. 18, 19 ; though I do believe that the apostle
there rather means the Old Testament dispensa-
tion, than this law, in its more general compre-
hensive sense, that I am now speaking of : " For
there is verily a disannulling of the commandment
going before, for the weakness and unprofitableness
thereof; for the law made nothing perfect, but the
bringing in of a better hope did, by the which we
draw nigh to God." This is a common thought aris-
ing in the hearts of men, '•' Is it not a fault in the
law, that it cannot justify a man ? Is it not a fault
that the law can send men to hell, but not bring
them to heaven T' I answer. No : It is the excellency
of the law ; not its fault, but its glory ; for let us con-
sider a little what the law doth about righteousness.
1st, The law discovers andreveals aperfect righteous-
ness ; there is no surer, no better rule of righteous-
ness in this world, than the holy law of God : there-
fore, when our Lord is dealing with a poor carnal
legalist, a puffed-up young man, that came to him,
in great haste, with irreat zeal, runninjr to him like
to " ' to
a man that would be in heaven before any body
else, " Good master, what good thing shall I do to
inherit eternal life V^ Saith our Lord, " You know,
no man can come to heaven, but he that is perfectly
90 SERMON V.
righteous ; now the only rule of perfect righteousness
is the law of God ; and seeing thou art in the vein
for doing," " keep the commandments." The poor
man, not knowing his own heart, nor the breadth of
God's law, replies, " All these things have I kept
from my youth up." Saith our Lord, " I will prove
thee a breaker of the law, and a gross one too ;"
" Go and sell all that thou hast, and give to the
poor ; and follow me, and thou slialt have treasures
in heaven." Not that a title to eternal life comes
to any man by giving his estate to the poor ; but our
Lord hereby discovers the rottenness of the poor self-
justiciary's heart, that the man quickly, before all
the company, discovered that his estate was more
valuable to him than eternal life. Our Lord would
have him give an evident proof, that his heart was
disengaged from the world, and then follow him,
and he should be saved ; but he went away sorrow-
ful, for he had great possessions, (Matt. xix. 16),
There is a perfect rule of righteousness in the law of
God, for the most perfect creature that ever was :
for sinless Adam in his state of innocency. " The
law of God is perfect :" so it is often called in the
word of God.
2d, This righteousness that the law of God dis-
covers, it also commands by its authority ; all manner
of righteousness is commanded by the law of God.
3d, All sin is threatened by the law of God ; yea,
the want of this righteousness which it commands, is
threatened by the law.
4th, By the law, the promise of eternal life is made
to the righteous ; for the law of God, completely
considered, hath the promise of eternal life to all the
obeyers of it ; but never man shall reach it, because
ON GALATIANS. 91
the righteousness of the law is impracticable ; it re-
quires that righteousness that no man can perform ;
and, therefore, what it promises no man can attain
to. This the apostle calls the impossibility of the
law : so it is in the original ; we read it, " What the
law could not do, in that it was weak through the
flesh," (Rom viii. 3). The true reason why the law
cannot give life, is because of t\iG flesh of them that
are under it ; no man can fulfil the righteousness of
the law, and therefore no man can attain to life by
the law. So much for the first negative implied
here, That no righteousness can come by the works
of the law.
II. The other negative is this. That Christ died
not in vain. Now, this word, in vain, respects two
things : — 1st, That is said to be done in vain which
is needless. 2dly, That is said to be in vain, that
is unprofitably done. Now, neither of these can be
said of the death of Christ : there was great need of
his dying, and great good came by his dying, and
therefore he died not in vain.
Is^, There was great need of Christ's dying, and
that upon manifold respects ; I will name a few.
1. In regard of the decree of God, there was a neces-
sity of his dying ; and this our Lord had in his eye,
when he was come just upon the borders of dying :
*' Now is my soul troubled. What shall I say ? Father,
save me from this hour : but for this cause came I
unto this hour ;" (John xii. 27), — wh<h*e our Lord
hath respect to the necessity of his dying, upon the
account of the divine appointment.
2. It was necessary upon the account of the covenant
between the Father and the Son : Christ promised
92 SERMON V.
to die, and, therefore, he must be as good as his
word : — " A body thou hast prepared me ; then said
I, Lo, I come (in the volume of the book it is written
of me, to do thy will) O God." And what was that
will of God ? Dying was his will, and the blessed
consequences of it. (Heb. x. 5, 7).
3. It was needful upon the account of the scriptures;
and this our Lord insists on frequently. The scrip-
tures of the Old Testament foretold Christ's death :
there were many predictions and prophecies of it ;
many types and shadows of it ; therefore our Lord
tells his disciples : " These are the words that I
spake unto you, whilst I was yet with you, that all
things must be fulfilled which are written in the law
of Moses, and in the prophets, and in the Psalms, con-
cerning me," (Luke xxiv, 44). And again, (ver. 46),
*' Thus it is written, and thus it behoved Christ to
suffer, and to rise from the dead the third day."
There was a necessity of it for the fulfilling of the
scriptures, and, therefore, our Lord rebuked Peter,
when he ofi'ered to make a defence for his master :
" How then shall the scriptures be fulfilled, that thus
it must be ?" (Matt. xxvi. 54). "Put up thy sword,
man, this is no place for that work : the scriptures
are fulfilling."
4. There was a necessity of Christ's death, for the
salvation of his people. Their justification and their
salvation were only brought about by the death of
Jesus Christ.
2dly, And that leads me to the second head —
Christ's death was not in vain : for there was great
fruit and profit by it.
1. It brought in an everlasting righteousness,
which should stand accepted before God : this is
ON GALATIANS. 93
what our Lord wrought out by his death, foretold
by the prophet Daniel, " To bring in everlasting
righteousness, " (chap. ix. 24).
2. There was not only a righteousness brought
in, but by Christ's death there was a purchase made ;
a purchase of grace and glory for his people. The
death of our Lord Jesus Christ purchased great
things for us, even all things that we enjoy. It did
not indeed purchase the covenant of grace ; for the
covenant of grace sent Christ ; but yet it purchased
all the blessings of the covenant ; for the grand con-
dition of that covenant was, that Christ must buy
all the good things contained in it by the price of
his own blood.
3. Christ died not in vain, for his blood con-
firmed and sealed the charter : " This is my blood
of the new testament, which is shed for many for
the remission of sins, drink ye all of it," (Matt. xxvi.
27, 28). Christ's death confirmed the covenant, and
made it a testament, (Heb. ix. 15, 20).
4. Christ's death was not in vain, but for great
profit : for thereby a way to heaven was made plain
to believers, a patent way to heaven. How blessedly
doth the apostle speak of this, " Having therefore,
brethren, boldness to enter into the holiest by the
blood of Jesus : by a new and living way which he
hath consecrated for us, through the vail, that is to
say, his flesh," (E[eb. x. 19, 20). The meaning is,
his flesh rent; the consecrating of the way, was by
rending the flesh of Jesus Christ. The righteousness
that justifies us — the blessings that make us happy
— the covenant that secures them — and the way to
heaven, are all by the death of Jesus Christ : — and
they are strangers to all these things, who do not
94 sf:rmon v.
know that their way to them lies through this vail
of the slain Son of God. So much for the two ne-
gatives.
Secondly, I am now to speak to the two positives
in the words.
1. That if righteousness come by the law, then is
Christ dead in vain. I have told you that righteous-
ness comes not by the law, and that Christ did not
die in vain. Now, the apostle joins them together,
and shews what a strange aspect they have one upon
another. " If righteousness come by the law, then
Christ is dead in vain." This is an inference that
will necessarily follow, If righteousness comes by the
law, then Christ died in vain, to work out righteous-
ness ; — if righteousness comes by the law, Christ's
death was in vain in the main end of it, viz., to work
out righteousness. My friends, I would have you
consider this with yourselves, and this one thought
may serve to rectify many mistakes : — Our Lord
Jesus Christ did not die to make hard things easy,
to make a hard way to heaven easy ; but Christ died
to make impossible things certain. He did not die
to make it more easy to get to heaven than it was
before ; but he died to make certain n way to heaven,
that was impossible before. " What the law could
not do, in that it was weak through the flesh, God
sending his own Son in the likeness of sinful flesh,
and for sin condemned sin in the flesh," (Rom.
viii. 3). And again, " If there had been a law that
could have given righteousness, verily righteousness
had been by the law ;" (Gal. iii. 21). But because
there was no law that could give righteousness to
man, therefore Christ came to bring about that
ON GALATIANS. 95
which was altogether impossible. How unworthily
do they think of Jesus Christ, and the grand con-
cern of his death, that look upon it only as purchas-
ing a new law, whereby men might come to heaven
on easier terms than they could by the old ! Christ
came to purchase a new way to heaven : a way that
none could make but he : a way without which none
could ever have come to heaven : — and really (though
I acknowledge that about things nnrevealed, and
about the secret things of God, men should be sober)
that notion of the possibility of the salvation of the
heathen, that never heard of Jesus Christ, is con-
demned in this text. If a Pagan that never heard
of Christ, may be saved, then is Christ dead in vain.
If the end that Christ died for, can be reached any
other way, then certainly Christ died in vain. If
the righteousness that Christ died for, could have
been attained any other way ; if the fulfilling of the
law that Christ underwent, in order to this righteous-
ness ; if these could have been done any other way,
Christ died in vain. But these things are not so.
2. The second positive is, That making Christ's
death to be in vain, is a horrible sin. The apostle is
here arguing from absurdities; and he argues from two
of the greatest that can enter into the minds of men.
" If you seek righteousness by the law, you frustrate
the grace of God, and what a wretched creature is
that ! If you seek righteousness by the law, you
make Christ's death in vain ; and can you do any-
thing worse, than to kick against the grace of God,
and to make the death of Christ in vain V These
sins are very great. But you will say. Can any man
make Christ's death in vain ? No. No man, nor
any devil neither, nor all the devils together, can
96 SERMON V.
frustrate the virtue of Christ's death ; it is above the
reach of hell and earth. The devil, and the -wicked
world, thought to make Christ's life in vain, by put-
ting him to death ; to put an end to his doctrine,
and life, and disciples, by killing him; and to put an
end to all, by keeping him in the grave: but to make
Christ's death in vain is utterly impossible ; it is so
certain, so reverend a transaction of divine Provi-
dence, contrived in so much wisdom, that its end
must necessarily be reached. But, though no man
can make Christ's death to be in vain really — yet,
1st, A man may make it in vain to himself ; he
may reduce himself into the same case as if Christ
had never died. " Behold, I Paul, say unto you,
that if you be circumcised, Christ shall profit you
nothing," (Gal. v. 2). A strange word ! " Christ
shall profit you nothing !" Was the apostle Paul a
man that preached an unprofitable Christ ? No ;
but you render him vain, if you seek righteousness
by the law. (Ver. 4), "Christ is become of no eflfect
to you ; whosoever is justified by the law, is fallen
from grace." A justified man by the law, there never
was in this world ; but the apostle speaks of it here
as supposing the best ; supposing they had got all
that they could have devised, for their justification
by the law, supposing that they had obeyed the law
more perfectly than any sinner ever had done, saith
the apostle, " This is all the benefit you would reap
by it, Christ's righteousness would be of no eff'ect to
you." A man makes Christ's death to be in vain to
himself, when he doth not lay hold of its power and
virtue by faith.
2d, A man makes Christ's death to be in vain, by
doing all that he can to make it so; though he doth
ON GALATIANS. 97
not do so in fact. "And you \nll find this the rule of
God's dealing ; he measures men's wickedness, and
judges of their actions, by the native design of them,
though they never reach it. In all acts of dis-
honouring God, and rebellion against him, God deals
with men according to their sinful intentions in these
sins, though they fall far short of taking effect. A
sinner, by his self-righteousness, cannot make Christ's
death to be in vain ; but he doth all that he can to
make it so : and this is what the apostle means here
when he saith, " If righteousness come by the law,
then Christ is dead in vain." " You do all that you
can to make Christ's death in vain."
I should now come to speak something of the
greatness of this sin, of making Christ's death in
vain; of entertaining any principles or practices that
have a tendency that way. But I cannot enter upon
this now.
SERMON VI.
" If righteousness come by the law, then Christ is dead in vain." —
Gal. II. 21.
" I DO not frustrate the grace of God, for if right-
eousness come by the law, then Christ is dead in
vain." The most sacred things revealed to us in the
word of God are these two — the grace of God, and
the death of Christ ; and they are joined close toge-
ther. They are two things that all who have a mind
to be saved must constantly have in their eye — the
grace of God, and the death of Christ; and yet there
are not a few that despise both — that frustrate the
G
98 SERMON VI.
one, and make the other in vain; and this charge the
apostle lays upon an error that he is reproving the
Galatian churches for, and that was, their seeking
righteousness by the law, and the works of it. I
have spoken unto these words, as containing two
strong arguments against seeking of righteousness by
the works of the law.
1st, That thereby the grace of God is frustrated.
2dly, That thereby Christ's death is made to be in
vain; as far as the wickedness of man can do the one
or the other.
Upon this second argument I was the last time,
and spoke something to four notes that I drew from
it ; two of them negatives, and two of them posi-
tives.
1st, That there is no righteousness, for the justify-
ing a sinner, that can come by the law. Never man
got to heaven by the law: never a man got tolieaven
by his own good doings. All go to hell for their
own evil doings; but no man, since sin came into the
world, ever went to heaven by his own good doings.
That I proved.
2dly, The other negative contained here is. That
Christ hath not died in vain : for the apostle doth
certainly imply that he did not die in vain, when he
aggravates the sin of seeking righteousness by the
law, as inferrmg so horrible an absurdity ; for he is
pointing forth the heinousness of this sin in very
dreadful colours, on purpose to make it hated.
The two positive truths contained here are these: —
1. If there was any righteousness that could come
by the law, Christ's death would be in vain. Christ
had died in vain, if any man could have stood ac-
cepted before God without the virtue of his death.
ON GALATIANS. 99
The virtue of Christ's death was of efficacy for the
rendering men accepted before God, even before he
came into the world. The fathers, that died before
Christ came, were saved by the same faith that be-
lievers on Christ were saved by, after he came. So
saith the apostle, " But we believe, that through the
grace of our Lord Jesus Christ, we shall be saved, even
as they," (Acts xv. 11) ; comparing the Old Testa-
ment and the New Testament dispensation together.
2. The second positive was this, That making
Christ's death to be in vain was a great and horrible
sin. I told you it was impossible to make it vain
really, or to hinder any of its excellent fruits. As
no man could hinder the solid causes of it, so no man
can hinder the strong fruit of it : the fruit of the
death of Christ is quite out of the reach of men or
devils. When our Lord was in his humbled state,
the devil could, upon permission, carry his body up
to the pinnacle of the temple; but he had no power
to hurt him. When he was in this world, one wicked
disciple betrayed him, and the rest cowardly forsook
him ; his enemies prevailed against him in the hour
and power of darkness, and took away his life ; but
for the fruit and virtue of his death, that is lodged
higher than man can reach : yet men may make
Christ's death to be in vain,
Is^, To themselves. A poor creature that hath
not faith in Christ, gets no more good of him than if
Christ had never died, or if Christ's death had been
in vain ; than if he had never died, or had died to
no purpose.
2dhj, God will always reckon with men according
to their design in sinning. AH sin is a breaking of
God's law ; but yet God's law will not be broken, but
100 SEKMON VI.
will break all the breakers of it. Sin is counted and
charged as a dishonouring of God ; and yet the
Lord's honour is advanced in the ruin of the sinner.
I proceed now to shew you the dreadiulness of
this sin, of doing any thing that hath a tendency to
the making Christ's death to be in vain. I would,
1st, aggravate this sin in its just measures ; and,
2dly, come to the application, and shew how com-
mon a sin this is. It is a great sin to make Christ's
death in vain, in the way wherein it is practicable,
and in that sense that the apostle here means.
1st, Let us consider God. Whensoever we are to
take the just measure of any sin, we are to take it
with respect to God. This is the grand aggravation
of all sin, that it is against God. When David is
confessing, with deep remorse, his vile sins of adultery
and murder, which were sins against his neighbour,
" Against thee, thee only, have I sinned," saith he,
" and done this evil in thy sight," (Psalm li. 4). Now,
let us consider what this sin doth with respect to God :
and here we must take up some account of God, ac-
cording to the gospel revelation of him ; for as Jesus
Christ is not revealed by the law, so neither is the
sin of rendering his death to be in vain, aggravated
by the law as it is by the discoveries made of God in
the gospel. It is a sin against God the Father, and
against God the Son, and against God the Holy Ghost.
To make this sin appear in its greatness, first
it is against God the Father wofully. The greatest
contrivance that ever the infinitely wise God had,
for the glory of his name, was the working out of
eternal redemption, by the death of his own Son, for
a company of lost sinners. This is the chief of the
ways of God : all things revealed of him, and of his
ON GALATIANS. 101
counsel, and of liis purpose, and of liis actions, are
all but low in regard of this ; all others are subser-
vient to this act of Divine Providence : this is the
chief of the ways of God. Let us see what treasures
of his glory are concerned therein.
1. There is infinite wisdom in contriving a way
that the understanding of angels and men could not
find out, and when it is revealed it cannot be fully
known. It is said concerning the angels, that they
*' desire to pry into those things :" into those things
that the Spirit reveals, " concerning the sufi'erings of
Christ, and the glory that should follow," (1 Pet. i.
11, 12). Now, if the glorified angels in heaven be
students of Jesus Christ, and of the glory of his suf-
ferings, and of the glory that was the fruit thereof,
how much more should men do so ! There is a " ma-
nifold wisdom of God" that shines therein, and is
perceived by and made known to them, " To the in-
tent that now unto the principalities and powers in
heavenly places, might be made known, by the church,
the manifold wisdom of God, according to his eter-
nal purpose, which he purposed in Christ Jesus our
Lord;" (Eph.iii.lO). Now, wh ere the wisdom of God
is so much concerned, judge you what a provocation
it must needs be, when foolish man does all that may
be to defeat this wisdom. " Christ as crucified," is
called " the wisdom of God and power of God ;" but
unto poor ignorant man he is foolishness and weak-
ness, (1 Cor. i. 23, 24).
2. In this way of saving us by the death of Christ,
there is the great grace and mercy of God that he
would magnify. Now, what a great sin must it be
to count all tliis in vain 1 " God so loved the world,
that he gave his only begotten Son, that whosoever
102 SERMON VI.
believeth on him should not perish, but should have
everlasting life,'* (John iii. 16). " God commendeth
his love to us, in that whilst -sve were yet sinners,
Christ died for us," (Rom. v. 8). And shall this
love be so far despised, as that a man shall endea-
vour to make it be in vain ?
3. This is a contrivance, also, for the magnifying
the holy law of God. The Lord is so zealous for
his law, that he will part with it for no man's sake.
He will not abate an ace of the rigour of his law for
the saving of the world ; but he hath found out a
way to give the law all its due, and yet to give the
poor sinner all that he needs. This is marvellous :
the law gets all the righteousness it demands, and
the sinner gets all the justification he needs : the law
shall be honoured, and justice shall be satisfied, and
the sinner shall be saved, and not destroyed : " God
is just, and the justifier of him that believes in Jesus
Christ," (Rom. iii. 26).
2dly, This sin is also aggravated, as it is against
God the Son. Let us consider what Christ's death
was : it was the greatest concernment of a divine
person. It was a great deal better to say, all the
martyrs died in vain : it were a far less sin to say,
as the ungodly world doth, " That they threw away
their lives, with their folly and preciseness, when
they might have saved them with a word, or a bow,
or a cringe, to the idols of the nations." It were a
great sin to say so. You know how the apostle ag-
gravates this as a great absurdity, as to the doctrine
of the resurrection : " Then they also that are fallen
asleep in Christ are perished," (1 Cor. xv. 18). .But
that was a small matter, in regard of making Christ's
death to be in vain, which was a special concern of a
ON GALATIANS. 103
divine person. The blood slied was the " blood of
God," (Acts XX. 28). And can God's blood be shed
in vain 1 It was the lowest step, and the crowning
act of Christ's sufferings : all that went before would
not serve. The low estate he was born in, and the
manifold afflictions he lived in ; his being seized on
in the night with soldiers, and lanterns, as a thief ;
his being bound, his being scourged, his being nailed
to the cross in torment — this will not do neither.
The crowning and saving act of our Lord Jesus Christ
was his dying. It was also the grand pledge of our
Lord's love, the great discovery, the great proof of
his love to his people. " He loved his church, and
gave himself for it," (Eph. v. 25). " He loved us, and
washed us from our sins in his own blood," (Rev. i. 5).
" Greater love hath no man than this, that a man
lay down his life for his friend," that is, " A greater
testimony of love than this can no man give, than to
part with his life for them that he loves," (John xv.
13). Now, judge you what a great sin it must needs
be for a man to lay an imputation of vanity, and un-
profitableness, on this great pledge of the love of our
Lord Jesus Christ, to say he died in vain ?
Sdly, This sin of charging Christ's death to be in
vain, is a sin against the Holy Ghost ; it is sinning
against the Holy Ghost. We find concerning the
Holy Ghost, that he framed that body that our Lord
lived in, and died in ; he was conceived of the Holy
Ghost, (Matt. i. 20). Next, Christ was anointed by
the Spirit without measure, which was our Lord's
text at Nazareth : " The Spirit of the Lord is upon
me, because he hath anointed me to preach the
f'ospel to the poor," (Luke iv. 18) : " The Spirit of
the Lord is upon me." The Holy Ghost did assist
104 SERMON VI.
him, and witness to liim, in his death and at his re-
surrection. And therefore, when Stephen was preach-
ing Christ to Christ's murderers, he aggravates their
sin by this, " Ye stiff-necked, and uncircumcised in
heart and ears, ye do always resist the Holy Ghost :
as your fathers did, so do ye." Especially, this sin
is greatest when the Holy Ghost is convicting men,
by the law, of their vileness ; and convincing men,
by the gospel, of the relief that is offered by Christ
Jesus ; and a great many struggle against the Spirit
of God in both these cases. It is a long while before
the sinner yields to the conviction of the Spirit, tliat
all things are naught within, and that there is no-
thing right in them ; and it is as long, many times,
before they yield to the Holy Ghost, in venturing
their souls on Christ as a sufficient Saviour. — And
thus you see how this sin is aggravated, as being
against God the Father, God the Son, and God the
Holy Ghost. But to come a little lower.
This sin of making Christ's death to be in vain,
is a dreadful sin against others also. It is a sin
against sinners, and against believers also. It is
so far a sin against others, that every unbeliever,
every stubborn refuser of life and salvation by Christ's
death, doth, in a manner, teach all others to run on
in the same way of destruction that he takes : — He
that saitli Christ died in vain, doth in a manner cut
the throats of the whole world ; for all that are
saved, must be saved by the virtue of his death. It
is also a great sin against believers. The apostle
aggravates this in the case of scandal; and the
scandal that the apostle there speaks of, was in the
un-tender use of Christian liberty. You sin against
Christ, and then you also " cause your weak brother
ON GALATIANS. 105
to perish, for whom Christ died," (1 Cor. viii. 11,
12). The word perish there, might well have
been rendered in another English word that is less
offensive : " Through thy knowledge shall the weak
brother perish," or rather, ' stumble and fall,' for
whom Christ died, for when you sin so against the
brethren, and wound their weak conscience, you sin
against Christ." Now, the thing that I drive at is
this ; if the apostle thus aggravates the un-tender use
of Christian liberty, without a due regard to the
weakness of other Christians, that may be overthrown
and hurt thereby, how much more must this sin be
aggravated, of endeavouring to make Christ's death
to be in vain 1 For,
1. This strikes at the foundation of the Chris-
tian's faith ; for if a man hath any faith at all, it
must be built on Christ's death ; that you will make
no question of: that faith which is not built on a
dying Christ, is but a perilous dream : God awaken
all from it that are in it ! When the apostle is
placing the foundation of his confidence, in that song
of triumph, (Rom. viii. 33, 34), the very first word of
it is, " Who shall lay any thing to the charge of
God's elect % it is Christ that died."
2. This sin strikes against the foundation of all
the Christian's peace and comfort. Not only is the
believer's state secured by his faith in Jesus Christ ;
but his quiet, and the calm of his conscience, are
maintained also the same way. If the virtue of the
death of Christ be taken away, all the joy of believers
goes with it ; for it stands only in this. The death
of Christ is of eternal virtue and value, and, there-
fore, the believer's joy springs up perpetually.
3. This sin strikes against all the praises of the
106 SERMON VI.
saints on earth, and of the glorified in heaven. To
make Christ's death in vain, would drown all the
music both of heaven and earth. No believer here
could give any praise ; and there would be no praises
there. The song of Moses and the Lamb rises from
this — the Lamb was slain ; " Worthy is the Lamb,
that was slain, to receive power, and riches, and wis-
dom, and strength, and honour, and glory, and bless-
ing," (Rev. V. 12). They sing that praise eternally,
because they eternally feel the virtue of his blood.
Application. — I come now to make some im-
provement of this point. If it be so dreadful a sin
to make the death of Christ to be in vain, how fear-
ful a thing is it, that yet this sin is so common ? I
know multitudes think themselves as free from it, as
the Galatians, to whom Paul wrote, thought them-
selves free from the error he charges them with :
but men's imaginations are no proof of their inno-
cency. It is here charged upon them that they were
guilty of it ; otherwise they would not thus have been
charged, by the Holy Ghost, with the sin of making
Christ's death to be in vain, as much as man can do,
and as to themselves. I will instance in a few things,
as proofs of this :
1st, To begin with that instance in the text, of
" seekinsr riirhteousness" bv the law : — Whosever
they be that seek righteousness by the law, these
men make Christ's death to be in vain. If they do
so, " Christ is become of no effect to them ; Christ
profits them nothing," (Gal. v. 2, 4). " But who are
these," say you, " that seek righteousness by the
lawl" I might answer this question with another,
Who doth not ? Every body doth, in one measure or
ON GALATIANS. 107
another. Seeking righteousness by the law, is when
a poor sinner thinks he can be able, some time or
another, to do that which God will be gracious to
him for : whether it be a work of the law, or a work
of the gospel, it is all one for that ; when a man
thinks to do that for which God will accept him as a
righteous man, and account him no more a sinner —
this is one that makes Christ's death to be in vain :
for if it were possible that any man could be righteous
before God, by any thing that he could do, saith the
apostle, " Christ is dead in vain."
2dly, All apostates from the Christian profession
are chargeable with this sin of making Christ's death
to be in vain ; and there are not a few of them in
the age we live in. They are so dreadfully painted
forth in the word of God, that, if I may so say, their
very picture hath scared many an honest heart ;
many honest-hearted believers have been scared
dreadfully with seeing the picture of these apos-
tates. It is said, " They crucify to themselves the
Son of God afresh, and put him to open shame ;"
(Heb. vi. 6). " Of how much sorer punishment,
suppose ye, shall he be thought worthy, who hath
trodden under foot the Son of God, and hath counted
the blood of the covenant, wherewith he was sanc-
tified, an unholy thing, and hath done despite to
the Spirit of grace?" (Heb. x. 29). These per-
sons once made a profession that there was virtue
in the blood of Christ ; but now they are come to re-
nounce it. I am truly afraid of this thing ; it hath
often come in my mind : we have a generation
amongst us, that are plagues come from hell; men
called Deists, which is nothing else but a new court
word for an Atheist : and they that are called
108 SERMON VI.
Socinlans, wliicli is only a more civil word for a
Turk ; people who do not believe that Jesus Christ
is the Son of God, but only a good man that died at
Jerusalem. They believe not that Christ died for
any other ends than to testify the truth of his doc-
trine, and to set us an example to suffer patiently for
the truth. My thoughts are not only about the
horror of this heresy, that all should tremble at
but my real jealously is, that there are amongst them
not a few that have sinned the sin against the Holy
Ghost ; that have come up to blaspheming the
Spirit of God, and the blood of the everlasting
Covenant, shed by the Son of God. The Spirit of
God hath written their doom, and let the saints
wait in fear and patience, till God execute it : for
execute it he will, were their quality ever so high,
their number ever so great, their wisdom and power
ever so strong. They are combined against the Son
of God, and he will be avenged upon them ; and let
the faith and prayer of the saints hasten it,
Sdli/, All that seek not righteousness, and eternal
life, through Jesus Christ, and his death, they are
guilty of this sin, of thinking, and counting that
Christ died in vain. All that do not seek eternal
life by Christ, are guilty of this sin. And how many
such poor creatures are there, that for as often as
they have read the Bible, and for as often as they
have heard the gospel preached, yet to this day they
never saw any need of the death of Christ for
themselves ? They run away with a notion, that it
was needful the Son of God should come into the
world, and die for men; but they were never con-
vinced of this, that it was simply needful for thee, and
for thy salvation ; that unless the Son of God had
ON GALATIANS. 109
come, and laid down liis life for iliee, thou couldst
not be saved. Every man must be convinced of his
personal need of Christ's death, that ever expects to
get any good thereby.
4,thly, A great many poor creatures never saw any
glory in the death of Christ. I do acknowledge that
the cross of Christ was the greatest and thickest vail
upon his glory, when he was forsaken by his fol-
lowers ; when he was insulted over by his enemies ;
when heaven and earth forsook him, and hell was
enlarged against him. What was more low than the
man Christ when he died 1 Yet, notwithstanding, to
a believer, the great beaming forth of the glory of
God shined in the face of Christ crucified. Herein
shined the manifold wisdom and grace of God. Every
lash, in a manner, that the Father laid upon the Son,
proclaimed aloud the love of the Father, that put
him to that sufiering, and the love of the Son that
underwent it. The poor Jews were but sorry be-
lievers (John xi. 36) : when they saw Christ weeping
at Lazarus's grave (although 1 believe Christ wept
not so much for Lazarus, as in contemplation of the
common calamity of mankind, and it may be, this
was the first grave that ever Christ was so near to in
his life), " Behold," say they, " how he loved him !"
Surely, then, Christ's cross should far more teach us
to cry out, " Behold, how he loved his people !" than
Lazarus's grave, and Christ's weeping over it, did the
Jews, to say, " Behold, how he loved him !" Christ's
dying for his people proclaimed his love to them in-
deed ; but yet a great many see no glory in all this.
bthlii, Many poor people have no business with
Christ, about the virtue of his death ; they have no
employment for him about that thing, to have the
110 SERMON VI.
virtue of the death of Christ applied to them for
their salvation. This is that the apostle was so
mighty earnest for, but they have no thought, no
understanding of it : " That I may know him, and
the power of his resurrection, and the fellowship of
his sufferings, being made conformable to his death.'*
What was this conformity to the death of Christ that
Paul was here labouring for ? Was it only wishing
that he was a dead man ? No, no ; he would have,
and find the virtue of Christ's death quickening him :
raising him up, and saving him more and more.
I will tell you, there are some things about the
grave of Christ that should make every believer's
heart to be much about it, and to n;ake us visit it
daily by faith.
1. There the law is buried, there the old hus-
band is laid that we can never be well till we are
divorced from. The apostle tells us several thingg
concerning this " Blotting out the handwriting of
ordinances, that was against us, which was contrary
to us, and took it out of the way, nailing it to his
cross," (Col. ii. 14, 15). There were few eyes so good
as to be able to see the condemnation of the law nailed
to the cross of Jesus Christ ; to see sin condemned by
him, as the word is (Rom. viii. 3), " He condemned
sin in his flesh," being made a sacrifice for it. There-
fore, when the apostle is, in the 7th chapter of the
Romans, speaking of the difference between the law
and the gospel — between a natural state and a be-
liever's — he resembles it plainly to this, to the state
of a woman that hath two husbands. The first hus-
band was the law, and a dreadful one it was ; no
fruit was brought forth by that marriage but that
which was unto death. Now, she must be sure that
ON GALATIANS. Ill
this husband be dead before she can be lawfully mar-
ried to Jesus Christ. " If whilst her husband liveth
she be married to another man, she shall be called
an adulteress : but if her husband be dead, she is free
from the law ; and so she is no adulteress, although
she be married to another man." (Ver. 3).
2. In the grave of Christ, by faith, believers are
to see that their sin is buried. Saith the apostle, " He
hath put away sin by the sacrifice of himself," (Heb.
ix. 26). " He put away sin :" he hath so far put it
away, that it shall never rise up in judgment against
any that the virtue of Christ's death is applied to :
thereupon the apostle grounds his triumph on this,
" It is Christ that died," therefore the believer can-
not be condemned, (Rom. viii. 34).
3. In Christ's death there is a charter sealed by
his blood. And how should believers be exercised in
looking to Christ's death on this account 1 There are
many seals to God's covenant : seals on God's part,
and seals on our part. God puts to the seal of his
word, and of his oath, and of the sacraments, and of
manifold repeated promises ; and believers they put
to their seal of faith. " He that hath received his
testimony, hath set to his seal that God is true ;"
(John iii.33). But thebest and greatest seal is Christ's
death, confirming the covenant. " The covenant was
confirmed before of God in Christ," saith the apostle,
(Gal. iii. 17).
Lastly, To bring the charge of this sin yet more
close, even believers themselves are not innocent of
it : not only all that seek righteousness by the law —
not only all apostates from the faith of the gospel —
not only they that seek not righteousness and life by
the virtue of Christ's death — but even believers
112 SERMON VI.
tliemselves, are guilty of this sin. There is some-
thing in tlieir frame that saith, " Christ hath died in
vain."
1. There is conscience of sin arises many times
in believers. The apostle, speaking of the Old Tes-
tament administration, finds fault with it as defec-
tive upon this account. That it did not make him
that did the service perfect, as pertaining to the con-
science. " They could not make the comers there-
unto perfect, for then would not they have ceased to
be offered; because that the worshippers, once purged,
should have had no more conscience of sins ;" (Heb.
ix. 9 and x. 1, 2). Pray observe the scope of the
apostle in both these chapters : he is there telling us
what shadows the Jews had of that grand sacrifice
that was to be offered by the true High Priest, Jesus
Christ, in their daily, and weekly, and monthly sacri-
fices ; but the greatest of all was in that grand sacri-
fice of atonement that was offered up once a-year.
*' Now," saith the apostle, " all these sacrifices do
not make the comer thereunto perfect as to his con-
science ;" that is, " they did not deface all conscience
of sin in the Israelite, but there was a secret fear
still that their sin was yet in remembrance before
God." And what is the argument with which the
apostle proves that these sacrifices did not make the
comers thereunto perfect % Saith the apostle, " It is
proved by this. Because they were so often repeated."
The daily sacrifice was repeated every day, and the
weekly sacrifice every Sabbath day, and the monthly
sacrifice every new moon, and the yearly sacrifice
once a year, upon the seventh month. " Now," saith
the apostle, *' If these things could have made the
comers thereunto perfect, they would not thus have
ON GALATIANS. 113
needed to have been repeated." And from this ar-
gument he concludes the insufficiency of the legal
sacrifices to quiet the conscience, and he also proves
the sufficiency of Christ's sacrifice to quiet the con-
science by its oneness. " But this man," saith he,
" after he had ofi'ered one sacrifice for sin, for ever
sat down on the right hand of God," (ver. 12) ; and
again, " By one off'ering, he hath for ever perfected
them that are sanctified," (ver. 14). The case lies
plainly here : Every true believer, that hath acted
faith on Jesus Christ distinctly, and hath lodged his
eternal salvation, and his everlasting acceptance with
God, on the virtue of Christ's sacrifice, this man
chargeth Christ's death with being in vain, if con-
science rise again, and he hearken to it. I know sin
will he, and conscience will check for sin ; but re-
member this, Christ died not in vain : the virtue of
Christ's death remains still ; it made that peace that
no future transgressions shall be able to weaken or
impair.
2. In the case of sanctification. Saith the poor
believer, " The work of holiness and sanctification
goes on slowly :" and truly so it doth ; and we should
see it, and bewail it greatly. Well, what then ?
Hath Christ died in vain ? Christ's dying is sanctifi.
cation : " For their sakes I sanctify myself," saith
our Lord, "that they also might be sanctified through
the truth," (John xvii. 19). " He gave himself for us,
that he might redeem us from all iniquity, and purify
unto himself a peculiar people, zealous of good works,'-
(Titus ii. 14). It were a great blessing if believers
had but skill to draw, by faith, sanctifying virtue
from the death of Jesus Christ. This is what the
apostle is upon, Kom. vi. throughout. "How shall
H
114 SERMON VI.
we that are dead to sin, live any long-er therein V
But how are believers dead to sin 1 Have they not
sin living in them ? " We are dead to sin in Christ,"
saith the apostle ; " he died for sin, and he hath
dominion over sin, and we reckon ourselves dead to
sin, but alive to God, through Jesus Christ," (ver. 11).
3. There is weakness of faith in believers, as to
the glory to come. Not only are there many qualms
of conscience, and many defects in their holiness, but
when believers think of the glory to come, and the
great prize of their high calling, and see it great,
and high, and far above them, the more they see of
the glory of it, the more they see they are unworthy
of it. " May such a vile wretch as I expect this
great reward of eternal life?" Yes, for Christ
bought it ; he hath not died in vain. It will be best
known at that day what Christ died for, and for
whom : when all the kings that he hath bought, and
all the crowns that he hath purchased for them, and
all the kingdoms shall be seen, it will then be known
Christ died not in vain. Every shaking of faith, as
to any blessing that Christ's death purchased for his
people, every shaking of that faith, hath this woful
charge to be given in against it, that Christ then
hath died in vain. Indeed, if the crown of life was
to be enjoyed as a reward of thy works, it were a
vain thing to expect it : if it were to come in as a
reward for our performances, it were a dream to ex-
pect it : but, since it is the gift of God, through Je-
sus Christ our Lord — since Christ hath bought it —
every believer should expect it : " As great as it is,
as unworthy as I am ; yet, notwithstanding, the con-
fidence of faith should be maintained." Therefore,
now, for the consolation of believers, labour by faith
ON GALATIANS. 115
to drink in these two tilings, — That righteousness
comes not by the law, and that Christ hath not died
in vain ; and what strong consolation will they yield !
1. Righteousness comes not by the law; and there
is great comfort in this. Righteousness comes not
by the law, to any man out of Christ ; and there is
no condemnation comes by the law, to any man in
Christ. If so be that men will give glory to God,
and renounce their own righteousness, and all their
expectations of relief that way, and betake them-
selves to God's device of salvation by Jesus Christ,
and believe on him, as they can expect no good
by the law, so they should fear no hurt by it ; for,
as sin hath made it impossible that the law of God
should justify us, so the grace of God in Christ hath
made it impossible that the law should condemn a
believer in him. Therefore, saith the apostle,
*• There is now no condemnation to them that are in
Christ Jesus." Why so 1 " The law of the Spirit of
life, in Christ Jesus, hath made me free from the law
of sin and death : for what the law could not do, in
that it was weak through the flesh, that God hath
done by Jesus Christ, that so the righteousness of the
law might be fulfilled in us," (Rom. viii. 1, 2, 3, 4).
2. Feed also upon this by faith. That Christ died
not in vain. There is nothing you can want, no-
thing that you can pray for, nothing that you can
ask for in time, nor enjoy to eternity, but it is con-
tained in this, " Christ died not in vain :" for Christ
died to all those blessed purposes that are needful
to make them happy for ever that are sharers therein.
Whensoever you come to have any dealings in ear-
nest with God about salvation, and your justification,
and eternal life, always remember these two things,—
1 16 SERMON VI. ON GALATIANS.
The grace of God, and Christ's death. The law hath
nothing to do in this case ; it cannot help you whilst
you are under it, but condemn you : and if you be
believers, the law cannot hurt you, for you shall be
absolved ; for this is a righteousness without the law,
'• But witnessed to by the law and the prophets,"
(Acts X. 43).
117
SERMON
BY AVHAT MEANS MAY MINISTERS BEST
WIN SOULS?
" Take heed unto thyself, and unto thy doctrine : continue in them :
for in doing this, thou shalt both save thyself, and them that
hear thee." — 1 Timothy iv. 16.
THE words are a substantial part of the good
counsel and direction the apostle giveth unto
Timothy, and in him, unto all the ministers of the
gospel.
In them are two things :
1. A threefold duty laid on gospel-ministers, " Take
heed unto thyself, and unto thy doctrine ; continue
in them."
2. A double advantage consequent upon the dis-
charge of this duty : " For in doing this, thou shalt
both save thyself, and them that hear thee."
First, Minister's duty is in three things here.
1st, " Take heed unto thyself." Thou art set in
a high office, in a dangerous place ; take good and
narrow heed: look well to thyself, thy heart and way.
2d, " Take heed unto thy doctrine." Though thou
be ever so well gifted, and approved both of God and
men ; though thou be an extraordinary officer, (as
Timothy was) ; yet take heed unto thy doctrine.
These two we pass at present ; because we shall re-
sume them at greater length, when we take their
help to the resolving of this question.
118 BY WHAT MEANS MAY
3d, " Continue in them." This hath relation, it
appears, unto ver. 12 and 15, as well as unto the
preceding part of this verse. I shall dismiss this
part of the verse with these :
1. Continue in thy work. Thou who art a minis-
ter, it is a work for thy lifetime ; and not to be taken
up and laid down again, according as it may best suit
a man's carnal inclinations, and outward conveniences.
The apostles that laboured with their hands, have,
by that example, set the conscience of a minister
at liberty, to provide for the necessities of this
life by other employments, when he cannot live of
the gospel ; yet certainly no man that is called of
God to this work, can with a safe conscience abandon
it wholly. Paul, for example, rather than necessity,
both preached, and wrought in a handicraft. As
preaching doth not make working unlawful, so nei-
ther should any other business of a minister make
preaching to cease.
2. Continue in endeavours after greater fitness for
thy work. No attainments in fitness and qualifica-
tions for this work, can free a man of the obligation
that lies on him to increase and grow therein more
and more. It is not enough that a man study and
be painful ere he enter into the ministry, but he must
labour still to be more fit for his great work.
3. Continue in thy vigour, and painfulness, and
diligence. Young ministers, that are sound and sin-
cere before God, are usually warm and diligent in
the first years of their ministry ; and many do decline
afterwards, and become more cold and remiss. This
exhortation is a check thereunto, " Continue in
them."
Secondly, The second thing in the word, is, the
MINISTERS BEST WIN SOULS 1 119
double advantage proposed to encourage ministers to
this hard duty.
1st, " Thou shalt save thyself." Thy own salva-
tion shall be promoted and secured thereby.
How becoming is it for a minister to mind his own
salvation ! and to mind it so heartily, as to be ani-
mated from the hopes of it unto the greater diligence
in his ministry !
But how doth faithfulness in the ministry of the
gospel further the minister's salvation ?
1. Faithfulness in a man's generation- work, is of
great use and advantage to salvation. " Well done
good and faithful servant," from the Lord's own
mouth, is a great security ; and diligence and faith-
fulness in improving the talents we are entrusted with,
through grace, procure that testimony.
2. Thou shalt save thyself from the guilt of other
men's sins and ruin, if thou be faithful in the minis-
try : (Ezek. xxxiii. 9.) " Thou hast delivered (or
saved) thy soul," saith the Lord to the prophet in
the case of unsuccessful faithfulness. So Paul (Acts
xviii. 6), " I am clean, your blood be upon your own
heads :" and (Acts xx. 26, 27), " I take you to record
this day, that I am pure from the blood of all men :
for I have not shunned to declare unto you all the
counsel of God." Every minister pledgeth his soul
to God, that he shall be a faithful servant ; and he
that is such, may freely take up his stake, whatever
his success on others be.
3. Faithfulness and painfulness in the ministry of
the gospel, promotes a man's own salvation, in so far
as the work of Christianity is woven in with the right
discharge of the office of the ministry. Many minis-
ters can say, that if they had not been ministers, they
120 BY WHAT MEANS MAY
had in all appearance lost their souls. The subject
of the minister's work, is the same with that of a
Christian's ; and above all men should he be careful
of his heart and intentions, that all be pure and spi-
ritual. No man, in any work he is called to, is un-
der so strict a necessity of dependence on the influence
and assistance of the Holy Ghost, both for gifts and
grace. And are not all these great helps unto our
own salvation 1
2d, The second advantage is, " Thou shalt save
them that hearthee." There islittle hope of that man's
being useful to save others, that minds not his own sal-
vation ; and therefore the apostle puts them in this
order, " thyself," and then, " them that hear thee."
This description of the people, " them that hear
thee," saith. That the principal work of a minister is
preaching ; and the principal benefit people have by
them, is to hear the Lord's word from them ; though
there be a seeing (that is, of their holy conversation)
that is also useful, (Phil. iv. 9). But the apostle knew
no such ministers as were only to be seen in worldly
pomp and grandeur, and seldom or never heard
preaching.
" Thou shalt save them :" The great end of both
preaching and hearing, is salvation ; and if salvation
were more designed by preachers and hearers, it
would be more frequently the effect of the action.
" Thou shalt save them." Thou shalt, by the
Lord's blessing on thy ministry, be successful in con-
verting sinners, and in building up of saints in holi-
ness and faith unto salvation. Not that ministers
are of themselves able by all their endeavours to carry
on this great end ; they are only God's tools and in-
struments, (I Cor. iii. 6, 7). Concerning this,
MINISTERS BEST WIN SOULS ? 121
1. We find, that the Lord hath appointed this
gfreat ordinance of the gospel-ministry for this end,
the saving of men, (Eph. iv. 11, 12, 13). It is
through their word that men believe, (Johnxvii. 20).
And divine appointment of the means, declares both
it to be useful, and the end to be hopeful.
2. He hath also given many promises of his pre-
sence, blessing, and success, to follow and attend them
whom he sends on this great errand. Christ's first
calling of the apostles had this promise in it, " I will
make you fishers of men :" which not only declared
what that employment was he called them unto, but
it assured them of success in it. At his leaving of
them, he promised " to be with them unto the end
of the world ;" (Matt, xxviii. 20) . And this promise
is as good to us as it was to them.
3. He hath also revealed much of his mind about
minister's duty, in order to this end of saving men.
This also makes the end more hopeful.
4. We find, that the Lord doth qualify and fit
them whom he makes successful. He makes men
" able ministers of the New Testament," the word of
life, (2 Cor. iii. 5, 6). And still, according to the
success the Lord hath a mind to bless a man with,
gifts, and qualifications, and assistance, are propor-
tionably given. The apostles, that had the greatest
harvest to gather in, were made the strongest la-
bourers ; and, though in a far inferior degree, the
same method is observed by the Lord in dealing with
and by ordinary ministers. It is true, that always
the most able and learned ministers are not most
successful ; yet, generally, the most skilful labourers
are most blessed. Neither are the most learned and
122 BY WIIAT MEANS ]MAY
able men for parts most fit and skilful in dealing with
souls at all times.
Now, having opened the words, we shall return to
the question to be resolved, " By what means may-
ministers best win souls T' In speaking to which,
I shall,
1st, Shew what this text saith unto this purpose.
And then,
2d, Give some further account thereof from other
scriptures. And,
3d, Apply it both to ministers and people.
I. What this text speaks about this matter.
It looks two ways upon this question. 1. It gives a
direct answer unto it, and point sforth duty. 2. It
gives an encouraging promise of the good effect and
fruit of the discharge of the duty. I shall carry on
both together.
First, " Take heed unto thyself." Wouldst thou
be a saved and successful minister ? " Take heed unto
thyself." Such warnings imply always a case of dif-
ficulty and danger wherein he is that gets them.
Take heed unto thyself in these things :
1. Take heed that thou be a sound and sincere be-
liever. The importance of sincere godliness in a
minister, is written in the deep wounds that the
Church of Christ hath received by the hands of un-
godly ministers. It hath been made a question,
Whether an ungodly man can be a minister ? but it
is none, that such men are in a most desperate con-
dition : " Depart from me ; not because you ran un-
sent, or preached error instead of truth, or preached
poorly and meanly, (all great sins in themselves) ; but
because you work iniquity" (Matt. vii. 22, 23) ; the
. MINISTERS BEST WIN SOULS ? 123
usual expression of entire ungodliness. "What use
the Lord may make of the gifts (for great gifts he
gives to the worst of men) of ungodly men, even in
the ministry of the gospel, is one of his deep paths.
But no man can reasonably imagine, that a walker
in the way to hell can be a fit and useful guide to
them that mind to go to heaven. If a man would have
peace in his conscience, and success in his work of
the ministry, let him take good heed to this, that he
be a sound Christian. There is a special difficulty
for a minister to know his grace. Gifts and grace
have deceived many with their likeness ; although
the difference be great, both in itself, and to an en-
lightened eye.
2. Take heed to thyself, that thou be a called and
sent minister. This is of great importance as to suc-
cess. He that can say, " Lord, thou hast sent me ;"
may boldly add, " Lord, go with me, and bless me."
It is good when a man is serious in this inquiry. It
is to be feared that many run, and never ask this
question : so is it seen in their speed and success. " I
sent them not, therefore they shall not profit this
people at all" (Jer. xxiii. 32), is a standing rule to this
day.
These things, if found, may serve to satisfy a mi-
nister's conscience, that Jesus Christ hath sent him.
1st, If the heart be filled with a single desire after
the great end of the ministry, the glory of God in
the salvation of men. Every work that God calls a
man to, he makes the end of it amiable. This desire
sometimes attends men's first conversion. Paul was
called to be a saint and an apostle at once, (Acts ix.) ;
and so have many been called to be saints and minis-
ters together. If it be not so, yet this is found with
124 BY WHAT MEANS MAY
him that Christ calls, that when he is most spiritual
and serious, when his heart is most under the impres-
sions of holiness, and he is nearest to God in com-
munion with him ; then are such desires after the
serving of Jesus Christ in the ministry most powerful.
And the sincerity of his desire is also to be examined :
and when it is found, it adds greatly to a man's
peace ; when his heart bears him witness, that it is
neither riches, nor honour, nor ease, nor the applause
of men, that he seeks after, but singly Christ's ho-
nour in the saving of men.
2d, It helps to clear a man's call, that there hath
been a conscientious diligence in all the means of at-
taining fitness for this great work. That love to the
end that doth not direct and determine unto the use
of the appointed means, may justly be suspected as
irregular, and not flowing from the Holy Ghost.
Even extraordinary ojSicers seem not to have been
above the use of ordinary means, (2 Tim. iv. 13) ; old
dying Paul sends for his books and papers.
3d, A competent fitness for the work of the mi-
nistry, is another proof of a man's call to it. The
Lord calls no man to a work for which he doth not
qualify. Though a sincere humble man (as all mi-
nisters should be) may and should think little of any
measure he hath, whether compared with the greater
measures of others, or considered with regard unto
the weight and worth of the work ; yet there must
be some confidence as to his competency, for clearing
a man's call, (2 Cor. iii. 5, 6). What this compe-
tency is, is not easy at all times to determine. Sin-
gular necessities of the church may extend or intend
this matter of competent fitness. But in general
there must be, 1. A competent knowledge of gospel-
MINISTERS BEST WIN SOULS ^ 125
mysteries. 2. A competent ability of utterance to
the edifying of others. This is " aptness to teach," re-
quired of the apostle in 1 Tim. iii. 2, and Titus
i. 9, that a minister be " able, by sound doctrine, to
exhort and to convince gainsayers."
4th, The savour of a man's ministry on the hearts
and consciences of others, both ministers and people,
helps much to clear a man's call. So that indeed
ordinarily a man can never be so well confirmed in
the faith of his being called of God, until he make
some essay in this work. Deacons must first be
proved, (1 Tim. iii. 10) ; much more ministers. A
single testimony given by ministers and Christians,
that the word dispensed by the man is savoury, and
hath efi'ect on the conscience, is a great confirmation ;
especially, if sound conversion of some follow his la-
bours. That is indeed a seal of his ministry, (2 Cor.
iii. 3, and 1 Cor. ix. 2).
3. Take heed unto thyself, that thou be a lively
thriving Christian. See that all thy religion run
not in the channel of thy employment. It is found
by experience, that as it fares with a minister in the
frame of his heart, and thriving of the work of God
in his soul, so doth it fare with his ministry both in
its vigour and efi'ects. A carnal frame, a dead heart,
and a loose walk, make cold and unprofitable preach-
ing. And how common is it for ministers to neglect
their own vineyard 1 When we read the word, we
read it as ministers, to know what we should teach,
rather than what we should learn as Christians. Un-
less there be great heed taken, it will be found, that
our ministry, and labour therein, may eat out the life
of our Christianity. Not that there is any discord
betwixt them ; but rather a friendly harmony, when
126 BY WHAT MEANS INIAY
each hath its place and respect. The honest believer
meditates, that he may excite his grace ; and minis-
ters too often meditate only to increase their gifts.
When we preach, the sincere hearer drinks in the
■word ; and it may be we seldom mix faith with it, to
grow thereby. Oh, how hard is it to be a minister and
a Christian in some of these acts ! We are still con-
versant about the things of God ; it is our study all
the week long. This is our great advantage. But
take heed to thyself, lest ordinary meddling with di-
vine things bring on an ordinary and indifferent im-
pression of them ; and then their fruit to thee, and
thy benefit by them, is almost gone, and hardly re-
covered.
4. Take heed unto thyself in reference to all the
trials and temptations thou mayest meet with. Be
on your guard, " watch in all things, (2 Tim. iv. 5).
No men are shot at more by Satan than ministers,
and he triumphs not more over the foils of any than
theirs. And Christ is liberal in his warnings of dan-
gers, and in his promises of help in them.
Secondly, The second word in the text to this
purpose of directing ministers how to be useful to
others, is " Take heed unto thy doctrine." Art thou
a minister % Thou must be a preacher. An unpreach-
ing minister is a sort of contradiction. Yea, every
sort of preaching is not enough ; thou must take heed
unto thy doctrine what it is.
Here is a warrant for studying what we are to
teach, and what we have taught people. But the
great matter is to take heed, or study aright. Stu-
dents commonly need little direction about ordinary
study. But concerning the doctrine, I shall entreat
to take heed unto it in these things : —
MINISTERS BEST WIN SOULS l 127
1. Take heed unto thy doctrine, that it be a divine
truth : " Let a man speak as the oracles of God,"
(1 Pet. iv. 11). And therefore it is needful that mi-
nisters be well acquainted with the holy scriptures.
It is a bad token of the temper of that man that re-
lishes any book more than thewordof God. Theworld
is full of books written on pretence and design to ex-
plain the scriptures ; and men's studies are full of
them. There is also a blessing in them, and good
use to be made of them ; but also a bad use is made
of them. Many ministers have found, that they have
preached better, and to more profit to the people,
when they got their sermon by meditation on the
word, and prayer, than by turning over many au-
thors. From this neglect of the word also come a
great many doctrines, that are learned by man, and
borrowed from philosophy ; which though they may
have some truth in them, yet since it is divine truth
that a minister should bring forth to the people, he
should not rest on such low things.
2. Take heed unto thy doctrine, that it be plain,
and suited to the capacity of the hearers. Learned
preaching (as it is called) is a vanity, pleasing prin-
cipally to such as neither design nor desire edifica-
tion. True godly learning consists in preaching
plainly, and therein is no small difiiculty. Two
things would help to plain preaching. 1. Clearness
of knowledge. The alleged depth of our doctrine
often proceeds from our own darkness. 2. Humility
and self-denial. We must not seek ourselves, nor
the applause of men, but God's glory and men's sal-
vation. It is found that the holiest ministers preach
most plainly, and the plainest preachers are most
successful.
128 BY WHAT MEANS MAY
3. Take heed unto thy doctrine, that it be grave,
and solid, and weighty ; " sound speech that cannot
be condemned," (Tit. ii. 8). Deep and weighty im-
pressions of the things of God upon a man's own
heart would greatly advance this. A minister's spi-
rit is known in the gravity or lightness of his doc-
trine.
II. But now we come to the second thing pro-
posed, to give some answer to this question from
other things in the word.
And I shall, 1. Shew some things that must be
laid to heart about the end, the saving of souls ; and
then, 2. Shall give some advice about the means.
1. About the end, the winning of souls. This is
to bring them to God. It is not to win them to
us, or to engage them into a party, or to the espou-
sal of some opinions and practices, supposing them
to be never so right, and consonant to the word of
God. But the winning of them is, to bring them
out of nature into a state of grace, that they may be
fitted for, and in due time admitted into everlasting
glory.
Concerning which great end, these few things
should be laid deeply to heart by all that would
serve the Lord in being instrumental in preaching it.
1st, The exceeding height and excellency of this
end is to be laid to heart. It is a wonder of conde-
scendence, that the Lord will make use of men in
promoting it. To be workers together with God in
so great a business is no small honour. The great
value of men's souls, the greatness of the misery they
are delivered from, and of the happiness they are
advanced to, with the manifold glory of God shining
MINISTERS BEST WIN SOULS ? 129
in all, makes the work of saving men great and ex-
cellent. Preaching- the gospel, and suffering for it,
are services that angels are not employed in. Mean
and low thoughts of the great end of the ministry,
as they are dissonant from truth, are also great
hindrances of due endeavours after the attaining
the end.
2dly, The great difficulty of saving souls must be
laid to heart. The difficulty is undoubted. To at-
tempt it, is to offer violence to men's corrupt natures,
and a storming of hell itself, whose captives all sin-
ners are. Unless this difficulty be laid to heart, mi-
nisters will be confident of their own strength, and
so miscarry, and be unfruitful. Whoever prospers
in winning souls, is first convinced that it is the arm
of Jehovah only can do the work.
3dly, The duty of winning souls must be laid to
heart by ministers. That is their principal work,
and they are under many commands to endeavour it.
It is a fault to look on fruit only as a reward of en-
deavours ; so it is indeed, and a gracious one : but it
should be so minded as the end we would strive for,
(Col. i. 28, 29) ; which, when attained, is still to his
praise ; yet most commonly when it is missing, it is to
our reproach and danger, when it is (as, alas ! it is
often) through our default.
4thly, The great advantage there is to the labourer
by his success, is to be pondered. Great is the gain
by one soul. " He that winneth souls," is happy as
well as " wise," (Prov. xi. 30, Dan. xii. 3). Won
souls are a minister's " crown," and " glory," and
" joy," (Phil. iv. 1, 1 Thess. ii. 20). How far is this
account above all others that a man can o:ive of his
ministry ? These things fixed upon the heart would
I
130 BY WHAT MEANS MAY
enliven us in all endeavours to attain this excellent
end.
2. For advice about the means, I shall add these
few, besides what hath been said.
1st, Let ministers, if they would win vsouls, procure
and retain amongst the people a persuasion of their
being sent of God ; that they are " Christ's minis-
ters," (1 Cor. iv. 1). It is not confident asserting of
it, nor justifying the lawfulness of our ecclesiastical
calling, though there be some use of these things at
some times : but it is ability, painfulness, faithful-
ness, humility, and self-denial, and, in a word, con-
formity to our Lord Jesus in his ministry, that will
constrain people to say and think that we are sent
of God. Nicodemus comes with this impression of
Christ, " A teacher come from God," (John iii. 2).
It is certain that these thoughts in people further
the reception of the gospel : " Ye received me as an
angel of God, even as Christ Jesus," (Gal. iv. 14).
2dly, Let ministers, if they would win souls, pur-
chase and maintain the people's love to their persons.
And this is best done by loving of them, and dealing
lovingly and patiently with them. There should be
no striving with them, especially about worldly things;
yea, " meekness to them that oppose themselves,"
(2 Tim. ii. 24, 25, 26). It is of great advantage to
have their love. How carefully doth Paul sue for it
in several epistles, and condescend to entreat and
make apologies, when indeed he had not wronged
them, but they only did imagine he had wronged
them ! (2 Cor. xi.)
3dly, It would further the winning of souls to deal
particularly and personally with them, — not always
nor altogether in public (Col. i. 28, Acts xx. 20, 21).
MINISTERS BEST WIN SOULS ? 131
Great fruit hatli constantly followed the conscien-
tious discharge of this duty. The setting of it up in
Geneva did produce incredible fruits of piety, as Cal-
vin reports, -when the ministers, and some of the
elders, went from house to house, and dealt particu-
larly with the people's consciences. And we are not
without many instances of the fruit of this mean in
our own time, and in these nations. Blessed be the
Lord for the labourers, and their success.
4thly, Ministers must pray much if they would be
successful. The apostles spent their time this way,
(Acts vi. 3). Yea, our Lord Jesus preached all day,
and continued all night alone in prayer to God.
Ministers should be much in prayer. They use to
reckon how many hours they spend in reading and
study ; it were far better both with ourselves and the
church of God, if more time were spent in prayer.
Luther's spending three hours daily in secret prayer.
Bradford's studying on his knees, and other instances
of men in our time, are talked of rather than imi-
tated. Ministers should pray much for themselves,
for they have corruptions like other men, and have
temptations that none but ministers are assaulted
with. They should pray for their message. How
sweet and easy is it for a minister (and likely it is to
be the more profitable to the people) to bring forth
that scripture as food to the souls of his people, that
he hath got opened to his own heart by the power of
the Holy Ghost, in the exercise of faith and love to
prayer ! A minister should pray for a blessing on the
word ; and he should be much in seeking God, par-
ticularly for the people. It may be this may be the
reason why some ministers of meaner gifts and parts
are more successful than some that are far above
132 BY WHAT MEANS MAY
them in abilities ; not because they preach better, so
much as because they pray more. Many good ser-
mons are lost for lack of much prayer in study.
But because the ministry of the word is the main
instrument for winning souls, I shall therefore add
somewhat more particularly concerning this, and
that both as to the matter and manner of preaching.
1. For the subject-matter of gospel-preaching, it
is determined by the apostle expressly to be " Christ
crucified," (1 Cor. ii. 2). Two things ministers have
to do about him in preaching him to them that are
without. 1. To set him forth to people (Gal. iii. 1) ;
to paint him in his love, excellency, and ability to
save. 2. To offer him unto them freely, fully, with-
out any limitation as to sinners, or their sinful state.
And then Christ's laws or will to be published to
them that receive him, and are his, for the rule of
their walk ; and his promises, for the measure and
foundation of all their hopes and expectations ; and
his grace and fulness, for their supply in every case,
till they be brought to heaven. This was the sim-
plicity of the gospel that remained but a little while
in the Christian church ; for ceremonies amongst the
Jews, and sinful mixtures of vain philosophy amongst
the Gentiles (Col. ii.), did by degrees so corrupt the
gospel, that the mystery of iniquity ripened in the
production of antichrist. It was a sad observation
of the fourth century, that it became a matter of
learning and ingenuity to be a Christian. The mean-
ing was, — that too much weight was laid on notions
and matters of opinion, and less regard had unto the
soundness of the heart and holiness of the life. In the
beginning of the reformation from Popery, the wor-
thies whom God raised up in several countries did
MINISTERS BEST WIN SOULS ? 133
excellently in retrieving the simplicity of the gospel
from the Popish mixtures. But that good work
took a stand quickly, and is on the declining greatly.
How little of Jesus Christ is there in some pulpits I
It is seen as to success, that whatever the law doth
in alarming sinners, it is still the gospel-voice that
is the key that opens the heart to Jesus Christ.
Would ministers win souls 1 Let them have more of
Jesus Christ in their dealing with men, and less of
other things that never profit them that are exer-
cised therein.
2. As for the manner of successful preaching, I
shall give it in a negative and positive, from these
two places : 1 Cor. i. 17, and ii. 1-4.
Fwsf, What this negative disowns is our inquiry.
The words are full : '• For Christ sent me not to
baptize, but to preach the gospel : not with wisdom
of words, lest the cross of Christ should be made of
none effect." Again, " I came not to you with ex-
cellency of speech, or of wisdom, declaring unto you
the testimony of God." Again, " And my speech,
and my preaching, was not with enticing words of
man's wisdom." These are the words of the Holy
Ghost concerning a way of preaching that is unpro-
fitable, — a way that it seems was in use and respect
with the Corinthians ; and honest Paul was despised
by them, for his simple and plain way, different from
theirs. I shall only instance in things that this scrip-
tural negative doth check and reprove in the way
of preaching.
1. The establishing and advancing of divine truth
upon the foundation of human reason, as if there
were some weakness and insufficiency in those me-
thods and arguments of working on men's consciences
134 BY WHAT MEANS MAY
that the Holy Ghost prescribes. The great founda-
tion of all a minister hath to say is, " Thus saith the
Lord ;" and a grave declaring of the testimony of
God in this matter is ministers' duty (1 Cor. ii. 1),
and will have more authority on men's consciences
than many human reasons. There is a rational
preaching (as it is called), wherein men do not satisfy
themselves to make use of reason as a tool and in-
strument (and then its use is excellent), but will es-
tablish it as a judge and dictator in all divine mat-
ters and truth, and so in effect turn all their preach-
ing into little better things than the lectures of the
philosophers of old, save that the poor Pagans were
more sincere in their morals, and serious in deliver-
ing their opinions.
Let a minister, therefore, still think with himself,
that a plain scripture-testimony is his main argu-
ment, and accordingly let him use it. When he
teacheth philosophy, and when he teacheth men the
will of God about salvation, he is in distinct pro-
vinces, and his management of his work therein
should be very different.
2. It is to preach with " excellency of speech," and
" words of man's wisdom," when men think to reach
the gospel end on sinners by force of even spiritual
reason and persuasion. This corrupt thought riseth
in some, from an imagination that moral suasion is
all that is needful for converting a sinner ; and in
some this thought rises on a better account: the
light of the glory of God in the gospel shines so
brightly in upon their own hearts, that they fall into
this conceit, that no man can stand before that light
which they can hold forth : Melancthon's mistake at
first, till experience made him wiser. Hast thou a
MINISTERS BEST WIN SOULS '? 135
clear knowledge of gospel-mysteries, and the word of
exhortation is with thee also, so that thou art quali-
fied to urge, beseech, and plead warmly with sinners
on Christ's behalf? Take heed of this snare, lest
thou think that thy wisdom and gifts can promote
and carry on the gospel-design on men.
3. This also is checked in the apostle's words, the
setting forth the beauty of the gospel by human art.
The truth of the gospel shines best in its bare pro-
posal, and its beauty in its simple and naked disco-
very. We may observe from the church-history,
that still as soundness of doctrine, and the power of
godliness, decayed in the church, the vanity of an
affected way of speaking and of writing of divine
things came in. Quotations from the Fathers, Latin,
and languages, are pitiful ornaments unto preaching,
if a man design conversion and soul-edification. And
yet more despicable are all playing on words, jing-
lings, and cadences (which things are in all the rules
of true eloquence justly exploded) ; and yet some men
reckon much on them. But would any man think
his friend in earnest with him, that would accost him
in any affair with such sort of language and gesture ?
Secondly, The positive is " in demonstration of
the Spirit, and of power," (1 Cor. ii. 5).
1. Paul preached so as gave a demonstration
that the Holy Ghost was in him, sanctifying him.
This is a plain and blessed thing. Happy is the
minister that manageth his work so, that if the
hearers get not a demonstration of great parts and
learning, yet they have a demonstration of the sanc-
tifying Spirit of God in the minister.
2. Paul preached so as gave a demonstration that
the Spirit of God was with him, assisting and help-
13G BY WHA.T MEANS MAY
ing him in his work ; even when he was amongst
them " in much weakness, fear, and trembling," (ver.
3). Happy is the minister that can preach this way.
He must be a depender upon assistance from the
Holy Ghost.
3. Paul preached so as a demonstration of the
power of the Holy Ghost was given to the hearts of
the hearers. The Spirit of God so wrought on them
by his power in and by Paul's preaching, " Commend-
ing ourselves to every man's conscience in the sight
of God ;" (2 Cor. iv. 2). This is the principal thing
to be aimed at, and it is the proper source of all
profitable preaching.
III. To conclude : You that are ministers, suffer
a word of exhortation.
Men, brethren, and fathers, you are called to an
high and holy calling. Your work is full of danger,
full of duty, and full of mercy. You are called to
the winning of souls ; an employment near a-kin unto
our Lord's work, the saving of souls ; and the nearer
your spirits be in conformity to his holy temper and
frame, the fitter you are for, and the more fruitful
you shall be in your work. None of you are igno-
rant of the begun departure of our glory, and the
daily advance of its departure, and the sad appear-
ances of the Lord's being about to leave us utterly.
Should not these signs of the times rouse up ministers
unto irreater seriousness ? What can be the reason
of this sad observation. That when formerly a few
lights raised up in the nation, did shine so as to
scatter and dispel the darkness of Popery in a little
time ; yet now when there are more, and more
learned men amon£>'st us, the darkness comes on
MINISTERS BEST WIN SOL'LS ? 137
apace ? Is it not because tliey \7ere men " filled
with the Holy Ghost, and with power;" and many
of us are only filled with light and knowledge, and
inefficacious notions of God's truth ? Doth not al-
ways the spirit of the ministers propagate itself
amongst the people 1 A lively ministry, and lively
Christians. Therefore be serious at heart ; believe,
and so speak; feel, and so speak ; and as you teach,
so do ; and then people will feel what you say, and
obey the word of God.
And, lastly, for people : It is not unfit that you
should hear of minister's work, and duty, and diffi-
culties. You see that all is of your concernment.
" All things are for your sakes," as the apostle saith
in another case.
Then only I entreat you,
1. Pity us. We are not angels, but men of like
passions with yourselves. Be fuller of charity than
of censure. We have all that you have to do about
the saving of our own souls : and a great work be-
sides about the saving of yours. We have all your
difficulties as Christians ; and some that you are not
acquainted with, that are only ministers' tempta-
tions and trials.
2. Help us in our work. If you can do any thing,
help us in the work of winning souls. What can v/e
do, say you ? Oh ! a great deal. Be but won to
Christ, and we are made. Make haste to heaven,
that you and we may meet joyfully before the throne
of God and the Lamb.
3. Pray for us. How often and how earnestly
doth Paul beg the prayers of the churches ! And if
he did so, m.uch more should we beg them, and you
138 HOW MAY MINISTERS BEST WIN SOULS?
grant them ; for our necessities and weaknesses are
greater than his. *' Finally, brethren, pray for us,
that the word of the Lord may have free course, and
be glorified, even as it is with you : and that we may
be delivered from unreasonable and wicked men ; for
all men have not faith." (2 Thess. iii. 1, 2).
139
A VINDICATION
OF THE
PROTESTANT DOCTRINE CONCERNING JUSTIFICATION,
AND OF ITS PREACHERS AND PROFESSORS, FROM
THE UNJUST CHARGE OF ANTINOMIANISM.
IN A LETTER FEOM THE AUTHOB TO A MINISTER IN THE
COUNTRY.
YOUR earnest desire of information about some
difference amongst Nonconformists in London,
■whereof you hear so much by flying reports, and pro-
fess you know so little of the truth thereof, is the
cause of this writing.
You know, that not many months ago there was
fair-like appearance of unity betwixt the two most
considerable parties on that side ; and their differ-
ences having been rather in practice than principle,
about church-order and communion, seemed easily
reconcileable, where a spirit of love, and of a sound
mind, was at work. But how short was the calm !
For quickly arose a greater storm from another
quarter; and a quarrel began upon higher points,
even on no less than the doctrine of the grace of God
in Jesus Christ, and the justification of a sinner by
faith alone. Some think, that the re-printing of Dr
Crisp's book gave the first rise to it. But we must
look farther back for its true spring. It is well
known, but little considered, what a great progress
Arminianism had made in this nation before the be-
ginning of the civil war. And surely it hath lost
140 JUSTIFICATION VINDICATED FROM
little since it ended. What can be the reason why the
very parliaments in the reign of James I. and Charles
I. were so alarmed with Arminianism, as maybe read
in history, and is remembered by old men ; and that
now for a long time there hath been no talk, no fear
of it ; as if Arminianism were dead and buried, and
no man knows where its grave is 1 Is not the true
reason to be found in its universal prevailing in the
nation ?
But that which conccrneth our case, is, that the
middle way betwixt the Arminians and the Orthodox,
had been espoused, and strenuously defended and
promoted by some Nonconformists, of great note for
piety and parts ; and usually such men that are for
middle ways in points of doctrine, have a greater
kindness for that extreme they go half-way to, than
for that which they go half-way from. And the
notions thereof were imbibed by a great many stu-
dents, who laboured (through the iniquity of the
times) under the great disadvantage of the want of
grave and sound divines, to direct and assist their
studies at universities ; and therefore contented them-
selves with studying such English authors as had
gone in a path untrod, both by our predecessors, and
by the Protestant universities abroad.
These notions have been preached, and wrote
against, by several divines amongst themselves ; and
the different opinions have been, till of late, managed
with some moderation ; to which our being all borne
down by persecution, did somewhat contribute.
It is a sad, but true observation, that no conten-
tions are more easily kindled, more fiercely pursued,
and more hardly composed, than those of divines;
sometimes from their zeal for truth, and sometimes
THE CHARGE OF ANTINOMIANISM. 141
from worse principles, that may act in them, as well
as in other men.
The subject of the controversy is, about the justi-
fying grace of God in Jesus Christ. Owned it is by
both ; and both fear it be abused : either by turning
it into wantonness, — hence the noise of Antinomian-
ism ; or by corrupting it with the mixture of works, —
hence the fears, on the other side, of Armanianism.
Both parties disown the name cast upon them. The
one will not be called Arminians : and the other hate
both name and thing of Antinomianism truly so
called. Both sometimes say the same thing, and
profess their assent to the doctrinal articles of the
Church of England, to the Confession of Faith and
Catechisms composed at Westminster, and to the
Harmony of the Confessions of all the reformed
churches, in these doctrines of grace. And, if both
be candid in this profession, it is very strange that
there should be any controversy amongst them.
Let us therefore, first, take a view of the parties,
and then of their principles. As to the party sus-
pected of Antinomianism and Libertinism in this
city, it is plain, that the churches wherein they are
concerned, are more strict and exact in trying of
them that offer themselves unto their communion,
as to their faith and holiness, before their admitting
them ; in the engagements laid on them to a gospel-
walking at their admission, and in their inspec-
tion over them afterwards. As to their conver-
sations, they are generally of the more regular and
exact frame ; and the fruits of holiness in their lives,
to the praise of God, and honour of the gospel, can-
not with modesty be denied. Is it not unaccountable,
to charge a people with licentiousness, when the
142 JUSTIFICATION VINDICATED FROM
chargers cannot deny, and some cannot well bear the
strictness of their walk ? It is commonly said, that
it is only their principles, and the tendency of them
to loose walking, that they blame. But, waving that
at present, it seems not fair to charge a people with
licentious doctrines, when the professors thereof are
approved of for their godliness; and when they
do sincerely profess, that their godliness began with,
and is promoted by the faith of their principles.
Let it not be mistaken, if I here make a comparison
betwixt Papists and Protestants. The latter did
always profess the doctrine of justification by faith
alone. This was blasphemy in the Papist's ears.
They still did, and do cry out against it, as a licen-
tious doctrine, and destructive of good works. Many
sufficient answers have been given unto this unjust
charge. But to my purpose : The wonder was, that
the Papists were not convinced by the splendid holi-
ness of the old believers, and by the visible truth of
their holy practice ; and their professing, that as long
as they lived in the blindness and darkness of popery,
they were profane ; and that as soon as God revealed
the gospel to them, and had wrought in them the
faith thereof, they were sanctified, and led other lives.
So witnessed the noble Lord Cobham, who suffered
in King Henry V.'s time, above an hundred years be-
fore Luther. His words at his examination before
the Archbishop of Canterbury, and his clergy, were
these : " As for that virtuous man, Wickliff, (for
with his doctrine he was charged), whose judgment
ye so highly disdain ; I shall say of my part, both
before God and man, that before I knew that despised
doctrine of his, I never abstained from sin ; but since
I learned therein to fear my Lord God, it hath other-
THE CHARGE OF ANTINOMIA.NISM. 143
wise, I trust, been with me. So much grace could I
never find in all your glorious instructions." (Fox's
Book of Martyrs, vol. i. p. 640, col. 2. edit. 1664).
And since I am on that excellent book, I entreat you
to read Mr Patrick Hamilton's little treatise, to
which Frith doth preface, and Fox doth add some
explication (vol. ii. p. 181-192), where ye will find
the old plain Protestant truth about law and gospel,
delivered without any school-terms. To this, add,
in your reading, in the same volume (p. 497-509.
" Heresies and errors falsely charged on Tindal's writ-
ings"), where we will see the old faith of the saints in
its simplicity, and the old craft and cunning of the
Anti-christian party, in slandering the truth. I must,
for my part, confess, that these plain declarations of
gospel-truth have a quite other favour with me, than
the dry insipid accounts thereof given by pretenders
to human wisdom.
But passing these things, let us look to principles,
and that with respect to their native and regular in-
fluence on sanctification. And I am willing that that
should determine the matter, next to the consonancy
of the principles themselves to the word of God. It
can be no doctrine of God, that is not according to
godliness. Some think, that if good works, and
holiness, and repentance, be allowed no room in jus-
tification, that there is no room left for them in the
world, and in the practice of believers. So hard
seems it to be to some, to keep in their eye the cer-
tain fixed bounds betwixt justification and sanctifica-
tion. There is no diff'erence betwixt a justified and a
sanctified man ; for he is always the same person
that partakes of these privileges. But justification
144 JUSTIFICATION VINDICATED FROM
and sanctification differ greatly, in many respects ; as
is commonly known. But to come a little closer :
The party here suspected of Antinomianism, do
confidently protest, before God, angels, and men.
That they espouse no new doctrine about the grace
of God and justification, and the other coincident
points, but what the reformers at home and abroad
did teach, and all the Protestant churches do own.
And that in sum is : " That a law-condemned sin-
ner is freely justified by God's grace, through the
redemption that is in Jesus Christ ; that he is justi-
fied only for the righteousness of Christ imputed to
him by God of his free grace, and received by faith
alone as an instrument ; which faith is the gift of the
same grace." For guarding against licentiousness,
they constantly teach, out of God's word, " That
without holiness no man can see God : That all that
believe truly on Jesus Christ, as they are justified by
the sprinkling of his blood, so are they sanctified by
the effusion of his Spirit : that all that boast of their
faith in Christ, and yet live after their own lusts, and
the course of this world, have no true faith at all :
but do, in their profession, and contradicting prac-
tice, blaspheme the name of God, and the doctrine
of his grace ; and continuing so, shall perish with a
double destruction, beyond that of the openly pro-
fane, that make no profession." And when they find
any such in their communion, which is exceeding
rarely, they cast them out as dead branches. They
teach, " That as the daily study of sanctification is a
necessary exercise to all that are in Christ ; so the
rule of their direction therein, is the holy spotless
law of God in Christ's hand : That the Holy Ghost
THE CHARGE OF ANTINOMIANISM. 145
is the beginner and advancer of this work, and faith
in Jesus Christ the great mean thereof : That no
man can be holy till he be in Christ, and united to
him by faith ; and that no man is truly in Christ,
but he is thereby sanctified. They preach the law,
to condemn all flesh out of Christ, and to shew there-
by to people the necessity of betaking themselves to
him for salvation." See the savoury words of blessed
Tindal, called the apostle of England, in his letter to
John Frith, written Jan. 1533, (Book of Martyrs,
vol. ii. p. 308). " Expound the law truly, and open
the veil of Moses, to condemn all flesh, and prove all
men sinners, and all deeds under the law, before
mercy have taken away the condemnation thereof,
to be sin, and damnable ; and then as a faithful mi-
nister, set abroach the mercy of our Lord Jesus, and
let the wounded consciences drink of the water of
him. And then shall your preaching be with power,
and not as the hypocrites. And the Spirit of God
shall work with you ; and all consciences shall bear
record unto you, and feel that it is so. And all doc-
trine that casteth a mist on these two, to shadow and
hide them, I mean the law of God, and mercy of
Christ, that resist you with all your power." And
so do we.
What is there in all this to be offended with 1 Is
not this enough to vindicate our doctrine from any
tendency to licentiousness 1 I am afraid that there
are some things wherein we differ more than they
think fit yet to express. And I shall guess at them.
1. The first is about the imputed righteousness of
Christ. This righteousness of Christ, in his active
and passive obedience, hath been asserted by Protes-
tant divines, to be not only the procuring and meri-
K
14(3 JUSTIFICATION VINDICATED FROM
torious cause of our justification ; for this tlie Papists
own ; but the matter ; as the imputation of it is the
form of our justification : though I think that our
logical terms are not so adapted for such divine mys-
teries. But whatever propriety or impropriety be in
such school terms, the common Protestant doctrine
hath been, that a convinced sinner seeking justifica-
tion, must have nothing in his eye but this righteous-
ness of Christ, as God proposeth nothing else to him ;
and that God in justifying a sinner, accepts him in
this righteousness only, when he imputes it to him.
Now, about the imputed righteousness of Christ
some say, " That it belongs only to the person of
Christ : he was under the law, and bound to keep it
for himself ; that he might be a fit Mediator, with-
out spot or blemish. That it is a qualification in the
Mediator, rather than a benefit acquired by him, to
be communicated to his people." For they will not
allow " this personal righteousness of Christ to be
imputed to us any otherwise than in the merit of it,
as purchasing for us a more easy law of grace ; in
the observation whereof they place all our justifying
righteousness:" understanding hereby " our own
personal inherent holiness, and nothing else." They
hold, " That Christ died to merit this of the Father,
to-wit that we might be justified upon easier terms
under the gospel, than those of the law of innocency.
Instead of justification by perfect obedience, we are
now to be justified by our own evangelical righteous-
ness, made up of faith, repentance, and sincere obe-
dience." And if we hold not wi^h them in this, they
tell the world we are enemies to evangelical holiness,
slighting the practice of all good works, and allowing
our hearers to live as they list. Thus they slander
THE CHARGE OF ANTINOMIANISM. 147
the preachers of free grace, because we do not place
justification in our own inherent holiness ; but in
Christ's perfect righteousness, imputed to us upon
our believing in him. Which faith, we teach, puri-
fies the heart, and always inclines to holiness of life.
Neither do we hold any faith to be true and saving,
that doth not shew itself by good works; without
which no man iSj or can be justified, either in his
own conscience, or before men. But it doth not
hence follow that we cannot be justified in the sight
of God by faith only, as the apostle Paul asserts the
latter, and the apostle James the former, in a good
agreement.
2. There appears to be some difi*erence, or misun-
derstanding of one another, about the true notion
and nature of justifying faith. Divines commonly
distinguish betwixt the direct act of faith, and the
reflex act. The direct act is properly justifying and
saving faith ; by which a lost sinner comes to Christ,
and relies upon him for salvation. The reflex act is
the looking back of the soul upon a former act of
faith. A rational creature can reflect upon his own
acts, whether they be acts of reason, faith, or unbelief.
A direct act of saving faith, is that by which a lost
sinner goes out of himself to Christ for help, relying
upon him only for salvation. A reflex act ariseth
from the sense that faith gives of its own inward act,
upon a serious review. The truth and sincerity of
which is further cleared up to the conscience, by the
genuine fruits of an unfeigned faith, appearing to all
men in our good lives, and holy conversation. But
for as plain as these things be, yet we find we are fre-
quently mistaken by others : and we wonder at the
mistake ; for we dare not ascribe to some learned and
148 JUSTIFICATION VINDICATED FROM
good men, the principles of ignorance, or wilfulness,
from whence mistakes in plain cases usually proceed.
When we do press sinners to come to Christ by a
direct act of faith, consisting in an humble reliance
upon Him for mercy and pardon ; they will under-
stand us, whether we will or not, of a reflex act of
faith, by which a man knows and believes, that his
sins are pardoned, and that Christ is his : when they
might easily know that we mean no such thing. Mr
Walter Marshall, in his excellent book, lately pub-
lished, hath largely opened this, and the true con-
troversy of this day, though it be eight or nine years
since he died.
3. We seem to differ about the interest, and room,
and place, that faith hath in justification. That we
are justified by faith in Jesus Christ, is so plainly a
New Testament truth, that no man pretending never
so barely to the Christian name, denies it. The
Papists own it; and the Socinians, and Arminians,
and all, own it. But how different are their senses of
it ! And indeed you cannot more speedily and cer-
tainly judge of the spirit of a man, than by his real
inward sense of this phrase, (if you could reach it),
A sinner is justified by faith in Jesus Christ. Some
say, That faith in Jesus Christ justifies as it is a work,
by the rh credere ; as if it came in the room of per-
fect obedience, required by the law. Some, that
faith justifies, as it is informed and animated by cha-
rity. So the Papists, who plainly confound justifica-
tion and sanctification. Some say that faith justifies,
as it is a fulfilling of the condition of the new cove-
nant, " If thou believest, thou shalt be saved." Nay,
they will not hold there; but they will have this
faith to justify, as it hath a principle and fitness in it
THE CHARGE OF ANTINOMIANISM. 149
to dispose to sincere obedience. The plain old Pro-
testant doctrine is, That the place of faith in justifi-
cation is only that of a hand or instrument, receiving
the righteousness of Christ, for which only we are
justified. So that though great scholars do often
confound themselves and others, in their disputations
about faith's justifying a sinner ; every poor plain be-
liever hath the marrow of this mystery feeding his
heart ; and he can readily tell you, That to be jus-
tified by faith, is to be justified by Christ's righteous-
ness, apprehended by faith.
4. We seem to misunderstand one another about
the two Adams, and especially the latter. (See Horn.
V. 12. to the end.) In that excellent scripture a com-
parison is instituted, which if we did duly understand,
and agree in, we should not readily difi'er in the main
things of the gospel. The apostle there tell us, that
the first Adam stood in the room of all his natural
posterity. He had their stock in his hand. While he
stood they stood in him ; when he fell, they fell with
him. By his fall he derived sin and death to all them
that spring from him by natural generation. This is
the sad side. But he tells us in opposition thereto, and
in comparing therewith, that Christ, the second man,
is the new head of the redeemed world. He stands in
their room : his obedience is theirs ; and he communi-
cates to his spiritual ofi'spring, the just contrary to
what the first sinful Adam doth to his natural ofi*-
spring ; righteousness instead of guilt and sin, life in-
stead of death, justification instead of condemnation,
and eternal life instead of hell deserved. So thatlthink
the 3d, 4th, and 5th chapters of the epistle to the
Romans, for the mystery of justification ; and the
6th, 7th, and 8th, for the mystery of sanctification
150 JUSTIFICATION VINDICATED FROM
deserve our deep study. But what say others about
Christ's being the second Adam "? We find them un-
willing to speak of it ; and when they do, it is quite
alien from the scope of the apoStle in that chapter.
Thus to us they seem to say, " That God as a rector,
ruler, governor, hath resolved to save men by Jesus
Christ : That the rule of this government is the
gospel, as a new law of grace : That Jesus Christ is
set at the head of this rectoral government : That
in that state he sits in glory, ready and able, out of
his purchase and merits, to give justification and
eternal life to all that can bring good evidence of
their having complied with the terms and conditions
of the law of grace." Thus they antedate the last
day, and hold forth Christ as a Judge, rather than a
Saviour. Luther was wont to warn people of this
distinction frequently, in his comment on the epistle
to the Galatians. And no other headship to Christ
do we find some willing to admit, but what belongs
to his kingly ofiice. As for his suretiship, and being
the second Adam, and a public person, some treat it
with contempt. I have heard that Dr Thomas
Goodwin was in his youth an Arminian, or at least
inclining that way ; but was by the Lord's grace
brought off", by Dr Sibbs clearing up to him this
same point, of Christ's being the head and represen-
tative of all his people. Now, though we maintain
stedfastly this headship of Jesus Christ, yet we say
not, that there is an actual partaking of his fulness
of grace, till we be in him by faith ; though this
faith is also given us on Christ's behalf, (Phil. i. 29),
and we believe through grace, (Acts xviii. 27). And
we know no grace, we can call nothing grace, we care
for no grace, but what comes from this head, the Sa.
\ THE CHARGE OF ANTINOMIANISM. 151
viour of the body. But so much shall serve to point
fortli the main things of difference and mistakes.
Is it not a little provoking that some are so cap-
tious that no minister can preach in the hearing of
some, " of the freedom of God's grace ; of the impu-
tation of Christ's righteousness ; of sole and single
believing on him for righteousness and eternal life ;
of the impossibility of a natural man's doing any
good work before he be in Christ ; of the impossibi-
lity of the mixing of man's righteousness and works
with Christ's righteousness in the business of justifi-
cation, and several other points," but he is imme-
diately called or suspected to be an Antinomian ^ If
we say that faith in Jesus Christ is neither work, nor
condition, nor qualification, in justification, but is a
mere instrument, receiving (as an empty hand re-
ceiveth the freely given alms) the righteousness of
Christ ; and that, in its very act, it is a renouncing
of all things but the gift of grace : the fire is kin-
dled. So that it is come to that, as Mr Christopher
Fowler said, " that he that will not be Antichris-
tian must be called an Antinomian." Is there a
minister in London who did not preach, some twenty,
some thirty years ago, according to their standing,
that same doctrine now by some called Antinomian ?
Let not Dr Crisp's book be looked upon as the stand-
ard of our doctrine. There are many good things
in it, and also many expressions in it that we gene-
rally dislike. It is true that Mr Burgess and Mr
Rutherford wrote against Antinomianism, and against
some that were both Antinomians and Arminians.
And it is no less true that they wrote against the
Arminians, and did hate the new scheme of divinity,
so much now contended for, and to which we owe all
152 JUSTIFICATION VINDICATED FROM
our present contentions. I am persuaded, that if
these godly and sound divines "were on the present
stage, they would be as ready to draw their pens
against two books lately printed against Dr Crisp, as
ever they were ready to write against the doctor's
book. Truth is to be defended by truth ; but error
is often and unhappily opposed by error under truth's
name.
But what shall we do in this case ? What shall we
do for peace with our brethren ? Shall we lie still
under their undeserved reproaches, and, for keeping
the peace, silently suffer others to beat us unjustly ?
If it were our own personal concern, we should bear
it : if it were only their charging us with ignorance,
weakness, and being unstudied divines (as they have
used liberally to call all that have not learned, and
dare not believe their new divinity), we might easily
pass it by, or put it up. But when we see the pure
gospel of Christ corrupted, and an Arminian gospel
new vampt, and obtruded on people, to the certain
peril of the souls of such as believe it, and our minis-
try reflected upon, which should be dearer to us than
our lives, can we be silent 1 As we have a charge
from the Lord, to deliver to our people what we have
received from him, so, as he calls and enables, we
are not to give place by subjection, not for an hour,
to such as creep in, not only to spy out, but to de-
stroy, not so much the gospel-liberty as the gospel-
salvation we have in Christ Jesus, and to bring us
back under the yoke of legal bondage. And indeed
the case in that epistle to the Galatians and ours has
a great affinity.
Is it desired that we should forbear to make a free
offer of God's grace in Christ to the worst of sinners ?
THE CHARGE OF ANTINOMIANISM. 153
This cannot be granted by us, for this is the gospel
" faithful saying, and -worthy of all acceptation" (and
therefore worthy of all our preaching of it), " that
Jesus Christ came into the world to save sinners, and
the chief of them," (1 Tim. i. 15). This was the
apostolic practice, according to their Lord's com-
mand (Mark xvi. 15, 16 ; Luke xxiv. 47). They be-
gan at Jerusalem, where the Lord of life was wick-
edly slain by them ; and yet life in and through his
blood was offered to, and accepted and obtained by,
many of them. Every believer's experience witness-
eth to this, that every one that believes on Jesus
Christ acts that faith as the chief of sinners. Every
man that seeth himself rightly thinks so of himself,
and therein thinks not amiss. God only knoweth
who is truly the greatest sinner, and every humbled
sinner will think that he is the man.
Shall we tell men, that unless they be holy, they
must not believe on Jesus Christ? that they must
not venture on Christ for salvation till they be qua-
lified and fit to be received and welcomed by him ?
This were to forbear preaching the gospel at all, or
to forbid all men to believe on Christ. For never
was any sinner qualified for Christ. He is well qua-
lified for us (1 Cor. i. 30) ; but a sinner out of Christ
hath no qualification for Christ but sin and misery.
Whence should we have any better, but in and from
Christ 1 Nay, suppose an impossibility, that a man
were qualified for Christ, I boldly assert that such a
man would not, nor could ever believe on Christ, — for
faith is a lost, helpless, condemned sinner's casting
himself on Christ for salvation, and the qualified
man is no such person.
Shall we warn people that they should not believe
154 JUSTIFICATION VINDICATED FROM
on Christ too soon 'i It is impossible that they should
do it too soon. Can a man obey the great gospel-
command too soon ? (1 John iii. 23), or do the great
work of God too soon"? (John vi. 28, 29). A man
may too soon think that he is in Christ, and that is
when it is not so indeed ; and this we frequently
teach. But this is but an idle dream, and not faith.
A man may too soon fancy that he hath faith ; but
I hope he cannot act faith too soon. If any should
say, a man may be holy too soon, how would that
saying be reflected upon 1 And yet it is certain that
though no man can be too soon holy (because he
cannot too soon believe on Christ, which is the only
spring of true holiness), yet he may, and many do,
set about the study of that he counts holiness too
soon ; that is, before " the tree be changed," (Matt,
xii. 33, 34, 35) ; before he have " the new heart,"
(Ezek. xxxvi. 26, 27), and the " Spirit of God dwell-
ing in him," which is only got by faith in Christ
(Gal. iii. 14) ; and therefore all this man's studying
of holiness is not only vain labour, but acting of sin.
And if this study, and these endeavours, be managed
as commonly they are, to obtain justification before
God, they are the more wicked works still. And
because this j)oint is needful to be known, I would
give you some testimonies for it. Doctrine of the
Church of England, in her thirty-nine articles, Art.
13, — '-Works done before the grace of Christ, and the
inspiration of his Spirit, are not pleasant to God, foras-
much as they spring not of faith in Jesus Christ ; nei-
ther do they make men meet to receive grace, or (as
the school-authors say) deserve grace of congruity.
Yea, rather, for that they are not done as God hath
willed and commanded them to be done, we doubt not
THE CHARGE OF ANTINOMIANISM. 155
but they have the nature of sin." So Confession of
Faith, chap. 16, art. 7. Calvin. Instit. lib. 3, cap. 15,
sect. 6, — " They (saith he, speaking of the Popish
schoolmen) have found out I know not what moral
good works, whereby men are made acceptable to
God before they are ingrafted into Christ. As if the
scripture lied when it said, ' They are all in death
who have not the Son,' (1 John v. 12). If they be
in death, how can they beget matter of life ? As if
it were of no force, ' Whatsoever is not of faith is
sin ;' as if ' evil trees could bring forth good fruit.' "
Read the rest of that section. On the contrary, the
Council of Trent, sess. 6, canon 7, say boldly, " Who-
soever shall say that all works done before justifica-
tion, howsoever they be done, are truly sin, and de-
serve the hatred of God, let him be anathema." And
to give you one more bellowing of the beast, wounded
by the light of the gospel, see the same Council, sess.
6, canon 11, " Si quis dixerit, Gratiam qua justifica-
mur, esse tanium favorem Dei, anathema sit.'''' This
is fearful blasphemy, saith Dr Downham, bishop of
Londonderry, in his orthodox book of justification,
lib. 3, cap. 1, where he saith, " That the Hebrew
words which in the Old Testament signify ' the grace
of God,' do always signify ' favour,' and never * grace
inherent.' And above fifty testimonies may be
brought from the New Testament, to prove that by
* God's grace' his ' favour is still meant." But what
was good Church of England doctrine at and after
the Reformation, cannot now go down with some
Arminianizing nonconformists.
If, then, nothing will satisfy our quarrelling bre-
thren but either silence as to the main points of the
gospel which we believe, and live by the faith of, and
156 JUSTIFICATION VINDICATED FROM
look to be saved in, — which we have for many years
preached, with some seals of the Holy Ghost in con-
verting sinners unto God, and in building them up in
holiness and comfort, by the faith and power of them,
— which also we vowed to the Lord to preach to all
that will hear us, as long as we live, in the day when
we gave up ourselves to serve God with our spirit in
the gospel of his Son : if either this silence, or the
swallowing down of Arminian schemes of the gospel,
contrary to the New Testament, and unknown to the
reformed churches in their greatest purity, be the
only terms of peace with our brethren, we must then
maintain our peace with God and our own con-
sciences, in the defence of plain gospel truth, and our
harmony with the reformed churches, and in the
comfort of these bear their enmity. And though it
be usual with them to vilify and contemn such as
differ from them, for their fewness, weakness, and
want of learning, yet they might know that the most
learned and godly in the Christian world have main-
tained and defended the same doctrine we stand for
for some ages. The grace of God will never want,
for it can and will furnish defenders of it. England
hath been blessed with a Bradwardine, an Archbishop
of Canterbury, against the Pelagians ; a Twiss and
Ames against the Arminians. And though they that
contend with us would separate their cause altoge-
ther from that of these two pests of the Church of
Christ, I mean Pelagius and Arminius, yet judicious
observers cannot but already perceive a coincidency,
and do fear more, when either the force of argument
shall drive them out of their lurking-holes, or when
they shall think fit to discover their secret senti-
ments, which yet we but guess at. Then, as we shall
THE CHARGE OF ANTINOMIANISM. 157
know better what they would be at, so it is very like
that they will then find enemies in many whom they
have seduced by their craft, and do yet seem to be
in their camp ; and will meet with opposers, both at
home and abroad, that they think not of.
Our doctrine of the justification of a sinner by
the free grace of God in Jesus Christ, however it be
misrepresented and reflected upon, is yet undeniably
recommended by four things.
1. It is a doctrine savoury and precious unto all
serious godly persons. Dr Ames's observation holds
good as to all the Arminian divinity, that it is contra
communein sensum fidelium ; "against the common
sense of believers." And though this be an argu-
ment of little weight with them that value more the
judgment of the scribes, and the wise, and disputers
of this world, (1 Cor. i. 18, 19, 20, 21), than of all
the godly ; yet the Spirit of God by John gives us
this same argument, " They are of the world ; there-
fore speak they of the world, and the world heareth
them. We are of God : he that knoweth God heareth
us ; he that is not of God heareth not us. Hereby
know we the Spirit of truth and the spirit of error ;"
(1 John iv. 5, 6). How evident is it that several who,
by education, or an unsound ministry, having had their
natural enmity against the grace of God strength-
ened, when the Lord by his Spirit hath broke in upon
their hearts, and hath raised a serious soul-exercise
about their salvation ; their turning to God in Christ,
and their turning from Arminianism, hath begun toge-
ther % And some of the greatest champions for the
grace of God have been persons thus dealt with, as
we might instance. And as it is thus with men at
their conversion, so is it found afterward that still
158 JUSTIFICATION VINDICATED FROM
as it is well with them in their inner man, so doth
the doctrine of grace still appear more precious and
savoury. On the other part, all the ungodly and
unrenewed have a dislike and disrelish of this doc-
trine, and are all for the doctrine of doing, and love
to hear it ; and, in their sorry exercise, are still for
doing their own business in salvation ; though they
be nothing, and can do nothing, but sin, and destroy
themselves.
2. It is that doctrine only by which a convinced
sinner can be dealt with effectually. When a man is
awakened, and brought to that, that all must be
brought to, or to worse : " What shall I do to be
saved r' we have the apostolic answer to it, "Be-
lieve on the Lord Jesus Christ, and thou shalt be
saved, and thy house;" (Actsxvi.30, 31). Thisanswer
is so old, that with many it seems out of date. But it
is still, and will ever be, fresh, and new, and savoury,
and the only resolution of this grand case of con-
science, as long as conscience and the world lasts. No
wit or art of man will ever find a crack or flaw in it,
or devise another or a better answer ; nor can any
but this alone heal rightly the wound of an awakened
conscience. Let us set this man to seek resolution
in this case of some masters in our Israel. Accord-
ing to their principles, they must say to him, " Re-
pent, and mourn for your known sins, and leave them
and loathe them, and God will have mercy on you."
" Alas ! (saith the poor man) my heart is hard, and
I cannot repent aright ; yea, I find my heart more
hard and vile than when I was secure in sin." If
you speak to this man of qualifications for Christ, he
knows nothing of them ; if of sincere obedience, his
answer is native and ready, " Obedience is the work
THE CHARGE OF ANTINOMIANISM. 159
of a living man, and sincerity is only in a renewed
soul." Sincere obedience is therefore as impossible
to a dead unrenewed sinner as perfect obedience is.
Why should not the right answer be given, "Believe
on the Lord Jesus Christ, and you shall be saved V
Tell him what Christ is, what he hath done and suf-
fered to obtain eternal redemption for sinners, and
that according to the will of God and his Father.
Give him a plain downright narrative of the gospel-
salvation wrought out by the Son of God ; tell him
the history and mystery of the gospel plainly. It
may be the Holy Ghost will work faith thereby, as
he did in those first-fruits of the Gentiles, (Acts x.
44). If he ask what warrant he hath to believe on
Jesus Christ ? tell him that he hath utter indispen-
sable necessity for it, for without believing on him he
must perish eternally ; that he hath God's gracious
offer of Christ and all his redemption, with a promise
that upon accepting the offer by faith, Christ and
salvation with him is his ; that he hath God's ex-
press commandment to believe on Christ's name
(I John iii. 23) ; and that he should make conscience
of obeying it as well as any command in the moral
law. Tell him of Christ's ability and good-will to
save ; that no man was ever rejected by him that
cast himself upon him ; that desperate cases are the
glorious triumphs of his art of saving. Tell him
that there is no midst between faith and unbelief;
that there is no excuse for neglecting the one, and
continuing in the other ; that believing on the Lord
Jesus for salvation is more pleasing to God than all
obedience to his law ; and that unbelief is the most
provoking to God, and the most damning to man, of
all sins. Against the greatness of his sins, the curse
160 JUSTIFICATION VINDICATED FROM
of the law, and the severity of God as Judge, there
is no relief to be held forth to him but the free and
boundless grace of God in the merit of Christ's satis-
faction by the sacrifice of himself. If he should say,
What is it to believe on Jesus Christ ? As to this, I
find no such question in the word, but that all did some
way understand the notion of it : the Jews that did not
believe on him (John vi. 28, 29, 30) ; the chief priests
and Pharisees (John vii. 48) ; the blind man (John ix.
35). When Christ asked him, " Believest thou on
the Son of God ?" he answered, " Who is he, Lord,
that I may believe on him V Immediately, when
Christ had told him (ver. 37), he saith not. What is it
to believe on him 1 but, " Lord, I believe," and wor-
shipped him ; and so both professed and acted faith
in him. So the father of the lunatic (Mark ix. 23,
24) ; and the eunuch (Acts viii. 37). They all, both
Christ's enemies and his disciples, knew that faith in
him was a believing that the man Jesus of Nazareth
was the Son of God, the Messiah, and Saviour of the
world, so as to receive and look for salvation in his
name (Acts iv. 12). This was the common report
published by Christ and his apostles and disciples,
and known by all that heard it. If he yet ask. What
he is to believe ? you tell him that he is not called to
believe that he is in Christ, and that his sins are par-
doned, and he a justified man, but that he is to be-
lieve God's record concerning Christ ; and " this re-
cord is, that God giveth (that is, off'ereth) to us eter-
nal life in his Son Jesus Christ," (1 John v. 10, 11,
12) ; and that all that with the heart believe this
report, and rest their souls on these glad tidings,
shall be saved, (Rom. x. 9, 10, 11). And thus he is
to " believe, that he may be justified," (Gal. ii. 16).
THE CHARGE OF ANTINOMIANISM. 161
If he still say that this believing is hard, this is a
good doubt, but easily resolved. It bespeaks a man
deeply humbled. Any body may see his own impo-
tence to obey the law of God fully ; but few find the
difficulty of believing. For his resolution, ask him,
what it is he finds makes believing difficult to him 1
Is it unwillingness to be justified and saved 1 Is it
unwillingness to be so saved by Jesus Christ, to the
praise of God's grace in him, and to the voiding of
all boasting in himself ? This he will surely deny. Is
it a distrust of the truth of the gospel-record 1 This
he dare not own. Is it a doubt of Christ's ability or
good-will to save ? This is to contradict the testimony
of God in the gospel. Is it because he doubts of an
interest in Christ and his redemption ? You tell him
that believing on Christ makes up the interest in him.
If he say that he cannot believe on Jesus Christ, be-
cause of the difficulty of the acting this faith, and
that a divine power is needful to draw it forth, which
he finds not ; you tell him, that believing in Jesus
Christ is no work ; but a resting on Jesus Christ ; and
that this pretence is as unreasonable as that if a
man wearied with a journey, and who is not able to
go one step further, should argue, " I am so tired
that I am not able to lie down," when indeed he can
neither stand nor go. The poor wearied sinner can
never believe on Jesus Christ till he finds he can do
nothing for himself, and in his first believing doth
always apply himself to Christ for salvation, as a man
hopeless and helpless in himself. And by such rea-
sonings with him from the gospel, the Lord will (as
he hath often done) convey faith, and joy, and peace,
by believing.
3. This doctrine of free justification by faith alone,
L
162 JUSTIFICATION VINDICATED FROM
hath this advantage, That it suits all men's spirits
and frame in their serious approaches to God in wor-
ship. Men may think and talk boldly of inherent
righteousness, and of its worth and value ; of good
works, and frames, and dispositions : but when men
present themselves before the Lord, and have any
discoveries of his glory, all things in themselves will
disappear, and be looked upon as nothing. Zophar,
though the hottest speaker of Job's friends, did yet
speak rightly to him, "For thou hast said. My doctrine
is pure, and I am clean in thine eyes. But, Oh that
God would speak!" (Job xi. 4, 5). And so Job
found it, when God displayed his glory to him, and
that only in the works of creation and providence,
(chap, xxxviii. xxxix) : He then changed his note,
(Job xl. 4, 5, and xlii. 2-6). So was it with Isaiah,
(chap vi. 5), till pardoning grace was imparted to him.
No man can stand before this holy Lord God, with
any peace and comfort, unless he have God himself
to stay upon. His grace and mercy in Jesus Christ,
can only preserve a man from being consumed ; and
the faith of it from being confounded. Hence we see
the difference betwixt men's frame in their disputes
and doctrine about these points, and their own sense
and pleadings with God in prayer.
4. This doctrine of justification by faith without
any mixtures of man, (however, and by what names
and titles soever they be dignified or distinguished),
hath this undoubted advantage. That it is that which
all not judicially hardened and blinded do, or would
or must betake'ihenisielves unto, when dying. How
loath would men be to plead that cause on a death-
bed, which they so stoutly stand up for with tongue
and pen, when at ease, and that evil day far away ?
THE CHARGE OF ANTINOMIANISM. 163
They seem to be jealous, lest God's grace and Christ's
righteousness have too much room, and men's "works
too little, in the business of justification. But was
there ever a sensible dying person exercised with this
jealousy as to himself? Even bloody Stephen Gar-
diner, when a-dying, could answer Dr Day, Bishop of
Chicheste'r, who offered comfort to him by this doc-
trine, " What, my Lord, will you open that gap now 1
Then, farewell altogether. To me, and such other in
my case, you may speakit; but open this window to the
people, then farewell altogether;" (Book of Martyrs,
vol. iii. p. 450). In which words, he bewrayed a con-
viction of the fitness of the doctrine to dying persons,
and his knowledge that it tended to the destroying
the kingdom of Antichrist. As Fox, in the same
Book of Martyrs, (vol. ii. p. 46), gives this as the rea-
son of Luther's success against Popery, above all former
attempts of preceding witnesses. " But (saith he)
Luther gave the stroke, and plucked down the foun-
dation, and all by opening one vein, long hid before,
wherein lieth the touchstone of all truth and doctrine,
as the only principal origin of our salvation ; which
is, our free justification, by faith only, in Christ the
Son of God." Consider how it is with the most holy
and eminent saints when dying. Did ye ever see or
hear any boasting of their works and performances ?
They may, and do own, to the praise of his grace,
what they have been made to be, what they have
been helped to do or suffer for Christ's sake. But
when they draw near to the awful tribunal, what else
is in their eye and heart, but only free grace, ransom-
ing blood, and a well-ordered covenant in Christ the
Surety ? They cannot bear to hear any make men-
164 JUSTIFICATION VINDICATED FROM
tion to tliem of their holiness, their own grace and
attainments. In a word, the doctrine of conditions,
qualifications, and rectoral government, and the dis-
tribution of rewards and punishments, according to
the new law of grace, will make but an uneasy bed
to a dying man's conscience ; and will leave him in a
very bad condition at present, and in dread of worse,
when he is feeling, in his last agonies, that the wages
of sin is death, if he cannot by faith add, " But the
gift of God is eternal life, through Jesus Christ our
Lord," (Rom. vi. 23). He is a wise and happy man
that anchors his soul on that rock, at which he can
ride out the storm of death. Why should men con-
tend for that in their life, that they know they must
renounce at their death 1 or neglect that truth now,
that they must betake themselves unto then ? Why
should a man build a house, which he must leave in
a storm, or be buried in its ruins ? Many architects
have attempted to make a sure house of their own
righteousness : but it is without a foundation ; and
must fall, or be thrown down sorrowfully by the
foolish builder ; which is the better way. It is a
great test of the truth of the doctrine about the way
of salvation, when it is generally approved of by sen-
sible dying men. And what the universal sense of
all such in this case is, as to the righteousness of
Christ, and their own, is obvious to any man. He
was an ingenuous Balaamite, who being himself a
Papist, said to a Protestant, " Our religion is best to
live in, and yours best to die in."
But notwithstanding of these great advantages
(and they are but a few of many) that this doctrine is
attended with, there are not a few disadvantages it
THE CHARGE OF ANTINOMIAXISM. 105
labours under ; which though they are rather to its
commendation than reproach, yet they do hinder its
welcome and reception. As,
1. This doctrine is a spiritual mystery, and lieth
not level to a natural understanding, (1 Cor. ii. 10,
14). Working for life, a man naturally understands ;
but believing for life, he understands not. To mend
the old man, he knows; but to put on the new man
by faith, is a riddle to him. The study of holiness,
and to endeavour to square his life according to God's
law, he knows a little of, though he can never do it ;
but to draw sanctification from Christ by faith, and
to walk holily, in and through the force of the Spirit
of Christ in the heart by faith, is mere canting to
him. A new life he understands a little ; but nothing
of a new birth and regeneration. He never saw him-
self stark dead. Nay, not only it is unknown to the
natural man, but he is by his natural state an enemy
to it. He neither doth, nor can know it, nor approve
of it, (1 Cor. ii. 14). " Wisdom (that is, Christ's way
of saving men revealed in the gospel) is justified of
all her children," and of them only, (Matt. xi. 19,
Luke vii. 29, 30, 35). This enmity in men to the
wisdom of God, is the cause not only of this contempt
of its ministry, but is a temptation to many ministers
to patch up and frame a gospel that is more suited to,
and taking with, and more easily understood by such
men, than the true gospel of Christ is. This Paul
complains of in others, and vindicates himself from,
(1 Cor. i. 17, and ii. 2). He warns others against it,
(Col. ii. 8 ; 2 Cor. xi. 3, 4 ; Gal. i. 6, 7, 8, 9). And
it is certain, that doing for life is more suited to cor-
rupt nature, than believing is.
2. Our opposers in this doctrine have the manv for
166 JUSTIFICATION VINDICATED FROM
them, and against us ; as they of old boasted (John
vii. 48). This they have no ground to glory in,
though they do ; nor we to be ashamed of the truth,
because we cannot vie in numbers with them. With
our opposers are all these sorts, (and they make a
great number) ; though I do not say or think, that
all our opposers are to be ranked in any of these lists;
for some, both godly and learned, may mistake us,
and the truth, in this matter. 1. They have all the
ignorant people, that know nothing either of law or
gospel. They serve God, (they say, but most falsely) ;
and hope that God will be merciful to them, and save
them. To all such, both the clear explication of
God's law, and the mysteries of the gospel, are strange
things. Yet sincere obedience they love to hear of ;
for all of them think there is some sincerity in their
hearts, and that they can do somewhat. But of faith
in Christ they have no knowledge ; except by faith
you understand a dream of being saved by Jesus
Christ, though they know nothing of him, or of his
way of saving men, nor of the way of being saved by
him. 2. All formalists are on their side ; people
that place their religion in trifles, because they are
strangers to the substance thereof. 3. All proud se-
cure sinners are against us, that go about with the
Jews, " to establish their own righteousness," (Rom.
X. 3). The secure are whole, and see no need of the
physician ; the proud have physic at home, and de-
spise that that came down from heaven. 4. All the
zealous devout people in a natural religion, are utter
enemies to the gospel. By a natural religion, I mean
that that is the product of the remnants of God's
image in fallen man, a little improved by the light
of God's word. All such cannot endure to hear, that
THE CHARGE OF ANTINOMIANISM. 167
God's law must be perfectly fulfilled in every tittle of
it, or no man can be saved by doing ; that they must
all perish for ever, that have not the righteousness
of a man that never sinned, who is also God over all
blessed for ever, to shelter and cover them from a
holy God's anger, and to render them accepted of
him : that his righteousness is put on by the grace of
God, and a man must betake himself to it, and receive
it as a naked blushing sinner : that no man can do
any thing that is good, till gospel-grace renew him,
and make him first a good man. This they will never
receive, but do still think that a man may grow good
by doing good.
3. Natural reason is very fertile in its objections
and cavils against the doctrine of the grace of God ;
and especially when this corrupt reason is polished by
learning and strong natural parts. When there are
many to broach such doctrine, and many so disposed
to receive it, is it any wonder that the gospel-truth
makes little progress in the world ? Nay, were it not
for the divine power that supports it, and the pro-
mises of its preservation, its enemies are so many and
strong, and true friends so few and feeble, we might
fear its perishing from the earth. But we know it is
impossible. And if the Lord have a design of mercy
to these nations, and hath a vein of his election to
dig up amongst us, we make no doubt, but the glory
of Christ, as a crucified Saviour, shall yet be displayed
in the midst of us, to the joy of all that love his sal-
vation, and to the shame of others, (Isa. Ixvi. 5).
4. I might add the great declension of some of the
reformed churches from the purity and simplicity of
that doctrine they were first planted in. The new
methodists about the grace of God, had too great an
168 JUSTIFICATION VINDICATED FROM
increase in the French churches. And, which was very
strange, this declension advanced amongst them, at the
same time, when Jansenism was spreading amongst
many of the church of Rome : so that a man might
have seen Papists growing better in their doctrine, and
Protestants growing worse. (See Mr Gale's Idea of
Jansenism, with Dr Owen's preface.) What there is
of this amongst us in England, I leave the reader to
Mr Jenkin's Celeusma, and to the Naked Truth, part
4. And if there be any warping toward Arminian
doctrine by some on our side, in order to ingratiate
themselves with that church that hath the secular
advantages to dispense, and to make way for some
accommodation with them, I had rather wait in
fear till a further discovery of it, than offer to guess
at.
5. Lastly, It is no small disadvantage this doc-
trine lies under from the spirit of the day we live in.
A light, frothy, trifling temper, prevails generally ;
doctrines of the greatest weight are talked of and
treated about, with a vain unconcerned frame of spi-
rit ; as if men contended rather about opinions and
school-points, than about the oracles of God, and
matters of faith. But if men's hearts were seen by
themselves ; if sin were felt ; if men's consciences were
enlivened ; if God's holy law were known in its exact-
ness and severity, and the glory and majesty of the
lawgiver shining before men's eyes ; if men were liv-
ing as leaving time, and launching forth into eter-
nity, the gospel-salvation by Jesus Christ would be
more regarded.
Object. 1. Is there not a great decay amongst pro-
fessors in real practical godliness? Are we like the old
Protestants, or the old Puritans % I answer, That
THE CHARGE OF ANTINOMIANISM. 169
the decay and degeneracy is great, and heavily to be
bewailed. But what is the cause? and what will be
its cure ? Is it because the doctrine of morality, and
virtue, and good works, is not enough preached 1 This
cannot be : for there hath been for many years a pub-
lic ministry in the nation, that make these their con-
stant themes. Yet the land is become as Sodom for
all lewdness ; and the tree of profaneness is so grown,
that the sword of the magistrate hath not yet been
able to lop off any of its branches. Is it because
men have too much faith in Christ 1 or too little ? or
none at all? Would not faith in Christ increase
holiness ? did it not always so ? and will it not still
do it ? Was not the holiness of the first Protestants
eminent and shining ? and yet they generally put as-
surance in the definition of their faith. We cannot
say that gospel-holiness hath prospered much by the
correction or mitigation of that harsh-like definition.
The certain spring of this prevailing wickedness in
the land, is people's ignorance and unbelief of the
gospel of Christ ; and that grows by many prophets
that speak lies to them in the name of the Lord.
Object. 2. But do not some abuse the grace of the
gospel, and turn it into wantonness ? Answer. Yes ;
some do, ever did, and still will do so. But it is only
the ill-understood and not believed doctrine of grace
that they abuse. The grace itself no man can abuse ;
for its power prevents its abuse. Let us see how
Paul, that blessed herald of this grace, (as he was
an eminent instance of it,) dealeth with this objec-
tion, (Rom. vi. 1). What doth he to prevent this
abuse ? Is it by extenuating what he had said, chap.
V. 20, that " grace abounds much more, where sin
had abounded?" Is it by mincing grace smaller,
170 JUSTIFICATION VINDICATED FROM
tliiit men may not choke upon it, or surfeit by it ] Is
it by mixing something of the law with it, to make
it more wholesome 1 No : but only by plain assert-
ing the power and influence of this grace, wherever
it really is ; as at length in that chapter. This grace
is all treasured up in Christ Jesus, offered to all men
in the gospel, poured forth by our Lord in the work-
ing of faith ; and drunk in by the elect in the exer-
cise of faith, and becomes in them a living spring,
which will and must break out and spring up in all
holy conversation. He exhorts them to drink in
more and more of this grace by faith. And as for
such as pretend to grace, and live ungodly, the Spirit
of God declares they are void of grace, which is al-
ways fruitful in good works, (2 Peter ii. and Jude's
epistle). The apostle orders the churches to cast such
out (1 Cor. v., 2 Tim. iii. 5), and to declare to them
as Peter did to a professor, that " they have no part
nor portion in this matter, for their heart is not right
in the sight of God," (Acts viii. 20, 21), though the
doctrine be right, that they hypocritically profess.
But if our brethren will not forbear their charge
of Antinomianism, we entreat them that they will
give it in justly. As, 1. On them that say that the
sanction of the holy law of God is repealed, so that
no man is now under it, either to be condemned for
breaking it or to be saved by keeping it, which to us
is rank Antinomianism and Arminianism both, yea,
that it doth not now require perfect holiness. But
indeed what can it require ? for it is no law if its
sanction be repealed. 2. On them let the charge lie
that are ungodly under the name of Christianity.
And both they and we know where to find such true
Antinomians in great abundance, who yet are ne-
THE CHARGE OF ANTINOMIANISM. 171
ver called by that name. And is it not somewhat
strange, that men who have so much zeal against an
Antinomian principle, have so much kindness for
true Antinomians in practice ? 3. Let him be called
by this ugly name that judgeth not the holy law and
word of God written in the Old and New Testament
to be a perfect rule of life to all believers, and saith
not that all such should study conformity thereunto,
(Rom. xii. 2.) 4. That encourageth himself in sin,
and hardeneth himself in impenitence by the doctrine
of the gospel. No man that knows and believes the
gospel can do so. What some hypocrites may do is
nothing to us who disown all such persons and prac-
tices, and own no principle that can really encourage
the one or influence the other. 5. That thinketh
holiness is not necessary to all that would be saved.
We maintain, not only that it is necessary to, but
that it is a great part of salvation. 6. Whoever
thinks that when a believer comes short in obeying
God's law, he sins not, and that he ought not to
mourn because of it as provoking to God and hurtful
to the new creation in him, and that he needs not
renew the exercise of faith and repentance for repeated
washing and pardoning. Lastly, That say that a sin-
ner is actually justified before he be united to Christ
by faith. It is strange that such as are charged
with this, of all men, do most press on sinners to be-
lieve on Jesus Christ, and urge the damnation threat-
ened in the gospel upon all unbelievers. That there
is a decreed justification from eternity, particular and
fixed as to all the elect, and a virtual perfect justi-
fication of all the redeemed in and by the death and
resurrection of Jesus Christ (Isaiah liii. 11, Rom. iv.
172 ' JUSTIFICATION VINDICATED FROM
25, Heb. ix. 26, 28, and x. 14V is not yet called in
question by any amongst us ; and more is not craved
but that a sinner, for his actual justification, must
lay hold on and plead this redemption in Christ's
blood by faith.
But, on the other hand, we glory in any name of
reproach (as the honourable reproach of Christ) that
is cast upon us for asserting the absolute boundless
freedom of the grace of God, which excludes all
merit, and everything like it ; the absoluteness of the
covenant of grace, (for the covenant of redemption
was plainly and strictly a conditional one, and the
noblest of all conditions was in it. The Son of God's
taking on him man's nature, and offering it in sacri-
fice, was the strict condition of all the glory and re-
ward promised to Christ and his seed, Isaiah liii. 10,
11), wherein all things are freely promised, and that
faith that is required for sealing a man's interest in
the covenant is promised in it, and wrought by the
grace of it (Eph. ii. 8). That faith at first is wrought
by, and acts upon a full and absolute offer of Christ,
and of all his fulness ; an offer that hath no condition
in it, but that native one to all offers, acceptance :
and in the very act of this acceptance, the accepter
doth expressly disclaim all things in himself, but sin-
fulness and misery. That faith in Jesus Christ doth
justify (although by the way it is to be noted, that it is
never written in the word, that faith justifieth ac-
tively, but always passively, that a man is justified
by faith, and that God justifieth men by and through
faith : yet admitting the phrase) only as a mere in-
strument receiving that imputed righteousness of
Christ for which we are justified ; and that this faith,
THE CHARGE OF ANTINOMIANISM. 173
in the office of justification, is neither condition nor
qualification, nor our gospel-righteousness, but in its
very act a renouncing of all such pretences.
We proclaim the market of grace to be free, (Isa.
Iv. 1, 2, 3). It is Christ's last ofi'er and lowest, (Rev.
xxii. 17). If there be any price or money spoke of,
it is no price, no money. And where such are the
terms and conditions, if we be forced to call them so,
we must say, that they look liker a renouncing, than
a boasting of any qualifications or conditions. Surely
the terms of the gospel-bargain are, God's free giving,
and our free taking and receiving.
We are not ashamed of teaching the inefFectualness
of the law, and all the works of it, to give life ; either
that of justification, or of regeneration and sanctifica-
tion, or of eternal life : That the law of God can only
damn all sinners ; that it only rebukes, and thereby
irritates and increases sin ; and can never subdue it
till gospel-grace come with power upon the heart ;
and then when the law is written in the heart, it is
copied out in the life.
That we call men to believe on the Lord Jesus
Christ, in that case the first Adam brought them to,
and left them in ; in that case that the law finds and
leaves them in, guilty, filthy, condemned : out of
which case they can only be delivered by Christ, and
by believing on him.
That we tell sinners, that Jesus Christ will surely
welcome all that come to him ; and, as he will not
cast them out for their sinfulness in their nature and
by-past life, so neither for their misery, in the want
of such qualifications and graces that he only can give.
That we do hold forth the propitiation in Christ's
blood, as the only tiling to be in the eye of a man
174 JUSTIFICATION VINDICATED FROM
that would believe on Christ unto justification of life ;
and that by this faith alone a sinner is justified, and
God is justified in doing so.
That God "justifieth the ungodly," (Rom. iv. 5),
neither by making him godly before he justify him,
nor leaving him ungodly after he hath justified him ;
but that the same grace that justifies him, doth im-
mediately sanctify him.
If for such doctrine we be called Antinomians, we
are bold to say, that there is some ignorance of, or
prejudice at the known Protestant doctrine, in the
hearts of the reproachers.
That there are some things we complain of. As,
1. That they load their brethren so grievously
with unjust calumnies, either directly or by conse-
quence, as when they preach up holiness, and the ne-
cessity of it, as if it were their proper doctrine, and
disowned by us, when they cannot but know in their
consciences that there is no difference betwixt them
and us about the nature and necessity of holiness, but
only about its spring and place in salvation. We
derive it from Jesus Christ and faith in him, and
know assuredly that it can spring from nothing else.
We place it betwixt justification and glory, and that
is its scripture-place, and no where else can it be
found or stand, let them try it as much and as long
as they will.
2. That they seem very zealous against Antino-
mianism, and forget the other extreme of Arminian-
ism, which is far more common, as dangerous, and
far more natural to all men. For though there have
been, and may be this day, some true Antinomians,
either through ignorance, or weakness, reeling to that
extreme, or by the heat of contention with, and hatred
THE CHARGE OF ANTINOMIANISM, 175
of Armmianism, (as it is certain some veiy good and
learned men have inclined to Arminianism, through
their hatred of Antinomianism, and have declared
so much) ; and some may, and do corrupt the doctrine
of the gospel, through the unrenewedness of their
hearts, yet how destructive soever this abuse may be
to the souls of the seduced, such an appearance of
Antinomianism is but a meteor or comet that vrill
soon blaze out, and its folly will be quickly hissed off
the stage. But the principles of Arminianism are the
natural dictates of a carnal mind, which is enmity
both to the law of God and to the gospel of Christ ;
and, next to the dead sea of Popery (into which also
this stream runs), have, since Pelagius to this day,
been the greatest plague of the church of Christ, and
it is like will be till his second coming.
3. We do also justly complain, that, in their oppos-
ing of true Antinomian errors, and particularly the
alleged tenets of Dr Crisp, they hint that there is a
party of ministers and professors that defend them ;
whereas we can defy them to name one minister, in
London at least, that doth so.
4. That expressions capable of a good sense are
strenuously perverted, contrary to the scope of the
writer or speaker. But this and such like are the
usual methods of unfair contenders. Were the like
methods taken on the other side, how many Popish,
Arminian, yea and Socinian expressions, might be
published ? If any gospel-truth be preached or pub-
lished, that reflects on the idol of self-righteousness,
and justification thereby, it is soon quarrelled with.
But reproaches cast on the free grace of God, and
the imputed righteousness of Christ are with them,
if not approved, yet but venial, well-meant mistakes.
176 JUSTIFICATION VINDICATED FROM
Let men's stated principles be known, and their ex-
pressions explained accordingly, or mistakes and con-
tentions will be endless.
5. We do also complain, that love to peace hath
made many grave and sound divines forbear to utter
their minds freely in public on these points : whereby
the adverse party is emboldened ; and such ministers as
dare not purchase peace by silence, when so great
truths are undermined, are exposed as a mark. But
we do not question but these worthy brethren,
when they shall see the points of controversy accu-
rately stated (as they may shortly), will openly appear
on truth's side, as we know their hearts are for it.
Lastly i We complain, that the scheme of the gos-
pel contended for by our opposers, is clouded, vailed,
and darkened by school terms ; new, uncouth, and un-
scriptural phrases ; whereby as they think to guard
themselves against opposition, so they do increase the
jealousies of their brethren, and keep their principles
from the knowledge of ordinary people, who are as
much concerned in those points as any scholar or
divine.
This controversy looks like a very bad omen.
We thought we might have healed our old breaches,
in smaller things ; and, behold, a new one is threat-
ened in the greatest matters. We did hope, that the
good old Protestant doctrine had been rooted and ri-
veted in the hearts of all the ministers on our side ;
but now we find the contrary, and that the sour leaven
of Arminianism works strongly. Their advocates do
not yet own the name ; but the younger sort are more
bold and free : and with them no books or authors
are in esteem and use, but such as are for the new
rational method of divinity. (Rational is a fitter
THE CHARGE OF ANTINOMIANISM. 177
commendation of a philosopher, than of a divine :
and yet it is somewhat better applied to a divine,
than to divinity ; for true divinity hath a higher and
nobler original than man's reason, even divine revela-
tion ; and it can never be rightly learned by them that
have no higher principle in them than reason, even
the teaching of the Holy Ghost.) But for Luther,
Calvin, Zanchy, Twisse, Ames, Perkins, and divines
of their spirit and stamp, they are generally neglected
and despised.
We were in hope, that after the Lord had so sig-
nally appeared for his truth and people, in preserv-
ing both, under the rage of that Antichristian spirit
of persecution and apostasy to gross Popery, that
wrought so mightily under the two last reigns, and
when he had given us the long-desired mercy of
a legal establishment of our gospel-liberty in this,
that all hearts and hands should have been unani-
mously employed in the advancing of the work of
Christ. But we find, that as we have for a long time
lost, in a great measure, the power, we are now in no
small danger of losing also the purity of the gospel.
And without them what signifies liberty !
It is undoubted that the devil designs the obstruct-
ing of the course of the gospel ; and in this he hath
often had the service of the tongues and pens of good
men, as well as of bad. Yet we are not without hope,
that the Lord, in his wisdom and mercy, will defeat
him ; and that these contentions may yet have good
fruit and a good issue.
For furthering of this good end, let me request a
few things of my brethren.
1. Let us not receive reports suddenly of one an-
other. In times of contention, many false reports
M
178 JUSTIFICATION VINDICATED FROM
are raised, and rashly believed. This is both the fniit
and the fuel of contention. For all the noise of An-
tinomianism, I must declare, that I do not know (and
I have both opportunity and inclination to inquire)
any one Antinomian minister or Christian in London,
who is really such as their reproachers paint them
out, or such as Luther and Calvin wrote against.
2. Let us make Christ crucified our great study,
as Christians ; and the preaching of him our main
work, as ministers. Paul determined to know no-
thing else, (1 Cor. ii. 2). But many manage the mi-
nistry, as if they had taken up a contrary determi-
nation, even to know any thing, save Jesus Christ,
and him crucified. We are amazed to see so many
ashamed of the cross of Christ, and to behave as if
they accounted the tidings of salvation by the slain
Son af God, an old antiquated story, and unfit to be
daily preached. And what comes in the room there-
of, is not unknown, nor is it worth the mentioning.
For all things that come in Christ's room, and justle
him out, either of hearts or pulpits, are alike abo-
minable to a Christian. How many sermons may a
man hear, and read when printed, yea, and books
written, about the way to heaven, wherein is hardly
the name of Jesus Christ ! And if he be named, it
is the name of Christ as a Judge and Lawgiver, rather
than that of a Saviour. And as little room hath
Christ in many men's prayers ; except it be in the con-
clusion. When we cannot avoid the observing of those
sad things, let it be a sharp spur to us, to preach Christ
more, to pray more in his name, and to live more t^
his praise. Let us not be deceived with that pretence,
That Christ may be preached, when he is not named.
The preaching of the gospel is the naming of Christ,
THE CHARGE OF ANTIN0MIANI6M. 179
and so called, (Rom. xv. 20). And Paul ^vas to " bear
Christ's name before the Gentiles, and kings, and the
children of Israel," (Acts ix. 15).
3. Let us study hard, and pray much, to know the
truth, and to cleave unto it. It is an old observa-
tion, Ante Pelagium securius loquebantur patres :
" Before Pelagius even the fathers spoke more care-
lessly;" meaning well, and fearing no mistakes in
their hearers. Now, it is not so ; the more careful
should we be in our doctrine. Let us search our own
consciences, and see how we ourselves are justified be-
fore God. So Paul argued, Gal. ii. 15, 16. And let
us bring forth that doctrine to our people, that we
find in our Bibles, and have felt the power of upon our
own hearts.
4. Let us not run into extremes, upon the right or
left hand, through the heat of contention ; but care-
fully keep the good old way of the Protestant doctrine,
wherein so many thousands of saints and martyrs of
Jesus have lived holily, and died happily, who never
heard of our new schemes and notions.
And, for this end, let us take and cleave to the test
of the Assembly's Confession of Faith and Catechisms.
More we own not ourselves, more we crave not of our
brethren ; and because we deal fairly and openly, I
shall set it down verbatim. (Conf. chap. xi. Of Jus-
tification). Art.l. " Those whom God eff"ectually call-
eth, he also freely jnstifieth : not by infusing right-
eousness into them, but by pardoning their sins, and
by accounting and accepting their persons as right-
eous : not for any thing wrought in them, or done by
them, but for Christ's sake alone : not by imputing
faith itself, the act of believing, or any other evange-
lical obedience, to them as their righteousness ; but
180 JUSTIFICATION VINDICATED FROM
by imputing the obedience and satisfaction of Christ
unto them, they receiving and resting on him and his
righteousness by faith ; which faith they have not of
themselves, it is the gift of God."
Art. 2. " Faith, thus receiving and resting on
Christ and his righteousness, is the alone instrument
of justification ; yet is it not alone in the person
justified, but is ever accompanied with all other
saving graces, and is no dead faith, but worketh by
love."
Art. 3. " Christ, by his obedience and faith, did
fully discharge the debt of all those that are thus jus-
tified, and did make a proper, real, and full satisfac-
tion to his Father's justice in their behalf. Yet, in
as much as he was given by the Father for them, and
his obedience and satisfaction accepted in their stead,
and both freely, not for any thing in them, their jus-
tification is only of free grace ; that both the exact
justice and rich grace of God might be glorified in
the justification of sinners."
Art. 4. " God did, from all eternity, decree to jus-
tify all the elect ; and Christ did, in the fulness of
time, die for their sins, and rise again for their justi-
fication : nevertheless they are not justified, until the
Holy Spirit doth in due time actually apply Christ
unto them."
Art. 5. " God doth continue to forgive the sins of
those that are justified. And although they can never
fall from the state of justification; yet they may, by
their sins, fall under God's fatherly displeasure, and
not have the light of his countenance restored unto
them, until they humble themselves, confess their
sins, beg pardon, and renew their faith and repent-
ance."
THE CHARGE OF ANTINOMIA.NISM. 181
Art. 6. " The justification of believers under the
Old Testament was, in all these respects, one and the
same with the justification of believers under the New
Testament." This is the whole chapter exactly.
Larger Catechism. — " Q. How doth faith justify a
sinner in the sight of God ? Atis. Faith justifies a
sinner in the sight of God, not because of those other
graces which do always accompany it, or of good
works, that are the fruits of it, — nor as if the grace
of faith, or any act thereof, were imputed to him for
his justification, — but only as it is an instrument by
which he receiveth and applieth Christ and his right-
eousness."
Let these weighty words be but heartily assented
to in their plain and native sense, and we are one in
this great point of justification. But can any consi-
dering man think that the new scheme, of a real
change, repentance, and sincere obedience, as neces-
sary to be found in a person that may lawfully come
to Christ for justification ; of faith's justifying, as it
is the spring of sincere obedience ; of a man's being
justified by, and upon his coming up to the terms of
the new law of grace (a new word, but of an old and
ill meaning) ; can any man think that this scheme
and the sound words of the Reverend Assembly do
agree % Surely, if such a scheme had been ofi'ered to
that grave, learned, and orthodox synod, it would
have had a more severe censure passed upon it than
I am willing to name.
Do not we find, in our particular dealings with
souls, the same principles I am now opposing "?
When we deal with the carnal, secure, careless
sinners (and they are a vast multitude), and ask them
a reason of that hope of heaven they pretend to, is
182 JUSTIFICATION VINDICATED FROM
not this their common answer : " I live inoffensively.
I keep God*s law as well as I can ; and wherein 1
fail, 1 repent, and beg God's mercy for Christ's sake.
My heart is sincere, though my knowledge and at-
tainments be short of others?" If we go on to in-
quire further. What acquaintance they have with
Jesus Christ 1 what application their souls have made
to him 1 what workings of faith on him ? what use
they have made of his righteousness for justification,
and his Spirit for sanctification ? what they know of
living by faith in Jesus Christ 1 we are barbarians to
them. And in this sad state many thousands in Eng-
land live, and die, and perish eternally. Yet so
thick is the darkness of the age, that many of them
live here and go hence with the reputation of good
Christians, and some of them may have their funeral
sermon and praises preached by an ignorant, flat-
tering minister, though it may be the poor creatures
never did, in the whole course of their life, nor at
their death, employ Jesus Christ so much for an en-
try to heaven, purchased by his blood, and only acces-
sible by faith in him, as a poor Turk doth Mahomet,
for a room in his beastly paradise. How common
and fearful a thing is this in this land and city !
When we come to deal with a poor awakened sin-
ner, who seeth his lost state, and that he is con-
demned by the law of God, we find the same prin-
ciples working in him ; for they are natural, and
therefore universal in all men, and hardly rooted out
of any. We find him sick and wounded ; we tell
him where his help lies, in Jesus Christ ; what his
proper work is, to apply to him by faith. What is
his answer"? " Alas !" saith the man, " I have been
and I am so vile a sinner, my heart is so bad, and so
THE CHARGE OF ANTINOMIANISM. 183
full of plagues and corruptions, that I cannot think
of believing on Christ. But if I had but repentance,
and some holiness in heart and life, and such and
such gracious qualifications, I would then believe," —
when indeed this his answer is as full of nonsense,
ignorance, and pride as words can contain or express.
They imply, 1. " If I were pretty well recovered, I
would employ the Physician, Christ. 2. That there
is some hope to work out these good things by my-
self, without Christ. 3. And when I come to Christ
with a price in my hand, I shall be welcome. 4. That
I can come to Christ when I will." So ignorant are
people naturally of faith in Jesus Christ ; and no
words or warnings repeated, nor plainest instructions,
can beat into men's heads and hearts that the first
coming to Christ by faith, or believing on him, is
not a believing we shall be saved by him, but a be-
lieving on him, that we may be saved by him. And
it is less to be wondered at that ignorant people do
not, when so many learned men will not, understand
it.
When we deal with a proud, self-righteous hypo-
crite, we find the same principles of eitmity against
the grace of the gospel. A profane person is not so
enraged at the rebukes of sin from the law, as these
Pharisees are at the discovery of their ruin by unbe-
lief. They cannot endure to have their idol of self-
righteousness touched, neither by the spirituality of
God's law, that condemns all men, and all their
works, while out of Christ ; nor by the gospel, which
reveals another righteousness than their own, by
which they must be saved : but they will have God's
ark of the covenant to stand as a captive in the
temple of their Dagon of self-righteousness, until the
184 JUSTIFICATION VINDICATED FROM
vengeance of God's despised covenant overtlirow both
the temple, and idol, and worshippers.
There is not a minister that dealeth seriously with
the souls of men, but he finds an Arminian scheme of
justification in every unrenewed heart. And is it not
sadly to be bewailed that divines should plead that
same cause that we daily find the devil pleading in
the hearts of all natural men ? and that instead of
" casting down" (2 Cor. x. 4, 5), they should be mak-
ing defences for such *' strongholds" as must either
be levelled with the dust, or the rebel that holds
them out must eternally perish 1
It is no bad way of studying the gospel, and of at-
taining more light into it, that may be used in deal-
ing particularly with the consciences of all sorts of
men, as we have occasion. More may be learned
this way than out of many large books. And if mi-
nisters would deal more with their own consciences,
and the consciences of others, in and about these
points that are most properly cases of conscience, we
should find an increase of gospel-light, and a grow-
ing fitness to preach aright, as Paul did : " By mani-
festation of the truth, commending ourselves to every
man's conscience in the sight of God (2 Cor. iv. 2).
Let us keep up, in our hearts and doctrine, a re-
verent regard of the holy law of God, and suffer not
a reflecting, disparaging word or thought of it. The
great salvation is contrived with a regard to it ; and
the satisfaction given to the law by the obedience
and death of Christ our surety, hath made it glorious
and honourable, more than all the holiness of saints
on earth, or of the glorified in heaven, and than all
the torments of the damned in hell, though they do
also magnify the law and make it honourable. But
THE CHARGE OF ANTINOMIANISM. 185
if men will teach that the law, and obedience unto
it, whether perfect or sincere, is the righteousness we
must be found in, and stand in, in our pleading for
justification, they " neither understand what they
say, nor whereof they affirm," (1 Tim. i. 7). They
" become debtors to it," and " Christ profits them
nothing," (Gal. ii. 21, and v. 2, 5). And we know
what will become of that man that hath his debts to
the law to pay, and hath no interest in the surety's
payment. Yet many such offer their own silver,
which, whatever coin of man be upon it, is repro-
bate, and rejected both by law and gospel.
Let us carefully keep the bounds clear betwixt the
law and gospel, which, " whosoever doth, is a right
perfect divine," saith blessed Luther, in his Com-
mentary on the Epistle to the Galatians, — a book
that hath more plain sound gospel than many vo-
lumes of some other divines. Let us keep the law
as far from the business of justification as we would
keep condemnation, its contrary ; for the law and
condemnation are inseparable, but by the interven-
tion of Jesus Christ our surety (Gal. iii. 10-14). But
in the practice of holiness, the fulfilled law given by
Jesus Christ to believers as a rule is of great and
good use to them, as hath been declared.
Lastly, Be exact in your communion and church-
administrations. If any walk otherwise than it be-
cometh the gospel — if any abuse the doctrine of
grace to licentiousness, draw the rod of discipline
against them the more severely, that ye know so
many wait for your halting, and are ready to speak
evil of the ways and truths of God.
The wisdom of God sometimes orders the different
opinions of men about his truth, for the clearing and
186 JUSTIFICATION VINDICATED FROM
confirming of it, while each side watch the extremes
that others may be in hazard of running into. And
if controversy be fairly and meekly managed this
way, we may differ, and plead our opinions, and both
love and edify them we oppose, and may be loved
and edified by them in their opposition.
I know no fear possesseth our side but that of Ar-
minianism. Let us be fairly secured from that, and
as we ever hated true Antinomianism, so we are
ready to oppose it with all our might. But having
such grounds of jealousy as I have named (and it is
well known that I have not named all), men will
allow us to fear that this noise of Antinomianism is
raised, and any advantage they have by the rashness
and imprudence of some ignorant men is improved
to a severe height by some, on purpose to shelter
Arminianism in its growth, and to advance it fur-
ther amongst us, which we pray and hope the Lord
will prevent.
Yours,
Rob. Traill.
POSTSCRIPT.
This paper presented to thee, was in its first de-
sign intended as a private letter to a particular bro-
ther, as the title bears. How it comes to be pub-
lished, I shall not trouble the world with an account
of. I think that Dr Owen's excellent book of Jus-
tification, and Mr Marshall's book of the Mystery
of Sanctification by Faith in Jesus Christ, are such
vindications and confirmations of the Protestant doc-
trine against which I fear no efi'ectual opposition.
Dr Owen's name is so savoury and famous, his sound-
THE CHARGE OF ANTINOMIANISM. 187
ness in the faith, and ability in learning for its de-
fence, so justly reputed, that no sober man will at-
tempt him. Mr Marshall was a holy retired person,
and is only known to the most of us by his book
published lately. The book is a deep, practical,
well-jointed discourse, and requires a more than or-
♦linary attention in the reading of it with profit ; and
if it be singly used, I look upon it as one of the most
useful books the world hath seen for many years.
Its excellency is, that it leads the serious reader di-
rectly to Jesus Christ, and cuts the sinews and over-
turns the foundation of the new divinity, by the same
argument of gospel-holiness by which many attempt
to overturn the old ; and as it hath already the seal
of high approbation by many judicious ministers and
Christians that have read it, so I fear not but it will
stand firm as a rock against all opposition, and will
prove good seed, and food, and light, and life, to
many hereafter.
All my design in publishing this is, plainly and
briefly to give some information to ordinary plain
people, who either want time or judgment to peruse
large and learned tractates about this point of justi-
fication, wherein every one is equally concerned.
The theme of justification hath suffered greatly by
this, that many have employed their heads and pens
who never had their hearts and consciences exercised
about it ; and they must be frigid and dreaming spe-
culations that all such are taken up with whose con-
sciences are not enlivened with their personal con-
cern in it.
These things are undoubted : 1. That as it is a
point of highest concern to every man, so it is to the
whole doctrine of Christianity. All the great fun-
188 JUSTIFICATION VINDICATED FROM
damentals of Christian truth centre in this of justifi-
cation. The Trinity of persons in the Godhead ; the
incarnation of the only begotten of the Father ; the
satisfaction paid to the law and justice of God, for
the sins of the world, by his obedience and sacrifice
of himself in that flesh he assumed ; and the divine
authority of the scriptures, which reveal all this, are
all straight lines of truth that centre in this doctrine
of the justification of a sinner by the imputation and
application of that satisfaction. No justification
without a righteousness ; no righteousness can be but
what answers fully and perfectly the holy law of God ;
no such righteousness can be performed but by a di-
vine person; no benefit can accrue to a sinner by
it unless it be some way his, and applied to him ; no
application can be made of this but by faith in Jesus
Christ. And as the connection with, and depend-
ence of this truth upon, the other great mysteries of
divine truth is evident in the plain proposal of it, so
the same hath been sadly manifest in this, that the
forsaking of the doctrine of justification by faith in
Christ's righteousness, hath been the first step of
apostasy in many, who have not stopped till they
revolted from Christianity itself. Hence so many
Arminians, and their chief leaders too, turned Soci-
nians. From denying justification by Christ's right-
eousness, they proceeded to the denying of his satis-
faction ; from the denial of his proper satisfaction,
they went on to the denying of the divinity of his
person ; and that man's charity is excessive that will
allow to such blasphemers of the Son of God the
name of Christians. Let not then the zeal of any so
fundamental a point of truth as that is of the justifi-
cation of a sinner by faith in Christ be charged with
THE CHARGE OF ANTINOMIANISM. 189
folly. It is good to be always zealously affected in a
good thing, and this is the best of things.
2. It is undoubted that there is a mystery in this
matter of justification. As it is God's act, it is an act
of free grace and deep wisdom. Herein justice and
mercy kiss one another in saving the sinner. Here
appears God-man with the righteousness of God, and
this applied and imputed to sinful men. Here man's
sin and misery are the field in which the riches of
God's grace in Christ are displayed. Here the sin-
ner is made righteous by the righteousness of an-
other, and obtains justification through this right-
eousness, though he pays and gives nothing for it.
God declares him righteous, or justifies him freely ;
and yet he is well paid for it by the redemption that
is in Christ Jesus (Rom. iii. 24, 25, 26). It is an
act of justice and mercy both when God justifies a
believer on Jesus Christ. And must there not then
be a great mystery in it ? Is not every believer daily
admiring the depth of this way of God ? This mys-
tery is usually rather darkened than illustrated by
logical terms used in the handling of it. The only
defence that good and learned men have for the use
of them is (and it hath great weight), that the craft
of adversaries doth constrain them to use such terms,
to find them out or hedge them in. It is certain
that this mystery is as plainly revealed in the word,
as the Holy Ghost thought fit to do in teaching the
heirs of this grace ; and it were well if men did con-
tain themselves within these bounds.
3. It is certain that this doctrine of justification
proposed in the word, hath been very difi'erently un-
derstood and expressed by men that profess that God's
word is the only rule of their thoughts and words
190 JUSTIFICATION VINDICATED FROM
about the things of the Spirit of God. It hath been,
and will be still a stone of stumbling, as our Lord
Jesus Christ himself was, and is, (Rom. ix. 32, 33 ;
1 Pet. ii. 7, 8).
4. That whatever variety and differences there
be in men's notions and opinions (and there is a great
deal) about justification, they are all certainly re-
ducible to two ; one of which is every man's opinion.
And they are, that the justification of a sinner before
God, is either on the account of a righteousness in
and of ourselves, or on the account of a righteousness
in another, even Jesus Christ, who is "Jehovah our
righteousness." Law and gospel, faith and works,
Christ's righteousness and our own, grace and debt,
do equally divide all in this matter. Crafty men may
endeavour to blend and mix these things together in
justification, but it is a vain attempt. It is not only
most expressly rejected in the gospel, which peremp-
torily determines the contrariety, inconsistency, and
incompatibility betwixt these two ; but the nature of
the things in themselves, and the sense and con-
science of every serious person, do witness to the
same, that our own righteousness, and Christ's right-
eousness, do comprehend all the pleas of men to jus-
tification (one or other of them every man in the
world stands upon) ; and that they are inconsistent
with, and destructive one of another, in justification.
If a man trusts to his own righteousness, he rejects
Christ's ; if he trusts to Christ's righteousness, he re-
jects his own. If he will not reject his own right-
eousness, as too good to be renounced, if he will not
venture on Christ's righteousness, as not sufficient
alone to bear him out, and bring him safe off at God's
bar, he is in both a convicted unbeliever. And if he
THE CHARGE OF ANTINOMIANISM. 1 91
endeavour to patch up a righteousness before God,
made up of both, he is still under the law, and a des-
piser of gospel-grace, (Gal. ii. 21). That righteous-
ness that justifies a sinner, consists in aliquo indivi-
sibili, and this every man finds when the case is his
own, and he serious about it.
5. These different sentiments about justification,
have been at all times managed with a special acri-
mony. They that are for the righteousness of God
by faith in Jesus Christ, look upon it as the only
foundation of all their hopes for eternity, and there-
fore cannot but be zealous for it. And the contrary
side are as hot for their own righteousness, the most
admired and adored Diana of proud mankind, as if
it were an image fallen down from Jupiter ; when it
is indeed the idol that was cast out of heaven with
the devil, and which he hath ever since been so dili-
gent to set up before sinful men to be worshipped,
that he might bring them into the same condemna-
tion with himself, for, by true sin and false righteous-
ness he hath " deceived the whole world," (Rev.
xii. 9).
6. As the Holy Ghost speaking in the scriptures,
is the supreme and infallible judge and determiner of
all truth, so where he doth particularly, and on pur-
pose, deliver any truth, there we are specially to at-
tend and learn. And though, in most points of
truth, he usually teacheth us by a bare authoritative
narration, yet, in some points, which his infinite wis-
dom foresaw special opposition to, he doth not only
declare, but debate and determine the truth. And
the instances are two especially. One is about the
divinity of Christ's person, and dignity of his priest-
hood; reasoned, argued, and determined, in the
192 JUSTIFICATION VINDICATED FROM
epistle to the Hebrews. The other is about justifica-
tion by faith, exactly handled in the epistles to the
Romans and to the Galatians. In the former of
these two, the doctrine of free justification is taught
us most formally and accurately. And though we
find no charge against that church in Paul's time, or
in his epistle for their departing from the truth in
this point ; yet the wisdom of the Holy Ghost is re-
markable in this, that this doctrine should be so
plainly asserted, and strongly proved, in an epistle to
that church, the pretended successors whereof have
apostatized from that faith, and proved the main as-
sertors of that damnable error of justification by
works. That to the Galatians is plainly written, to
cure a begun, and obviate a full apostasy from the
purity of the gospel, in the point of justification by
faith, without the works of the law. And from
these two epistles, if we be wise, we must learn the
truth of this doctrine, and expound all other scrip-
tures, in a harmony with what is there so setly de-
termined, as in foro contradictorio.
7. Lastly, It is not to be denied, or concealed,
that on each side, some have run into extremes,
which the generality do not own, but are usually
loaded with. The Papists run high for justification
by works, yet even some of them, in the Council of
Trent, discoursed very favourably of justification by
faith. The Arminians have qualified a little the
grossness of the Popish doctrine in this article, and
some since have essayed to qualify that of the Ar-
minians, and to plead the same cause more finely.
Again, some have run into the other extreme, as ap-
peared in Germany a little after the Reformation,
and some such there have been always, and in all
THE CHARGE OF ANTINOMIANISM. 193
places where the gospel hath sinned, and these were
called Antinomians. Eut how unjustly this hateful
name is charged upon the orthodox preachers and
sincere believers of the Protestant doctrine of justifi-
cation by faith only, who keep the gospel-niidst be-
twixt these two rocks, is the design of this paper to
<liscover. What we plead for, is in sum, that Jesus
Christ our Saviour is "the fountain opened in the
house of David for sin and for uncleanness," wherein
only men can be washed in justification and sanctifi-
cation, and that there" is no other fountain of man's
devising, nor of God's declaring, for washing a sin-
ner first, so as to make him fit and meet to come to
this, to wash, and to be clean.
As for inherent holiness, is it not sufficiently se-
cured by the Spirit of Christ received by faith, the
certain spring and cause of it : by the word of God,
the plain and perfect rule of it, by the declared ne-
cessity of it to all them that look to be saved, and to
justify the sincerity of a man's faith, unless w^e bring
it in to justification, and thereby make our own piti-
ful holiness sit on the throne of judgment, with the
precious blood of the Lamb of God 1
Though I expect that a more able hand will un-
dertake an examination of the new divinity ; yet, to
fill up a little room, I would speak somewhat to their
Achillean argument, that is so much boasted of, and
so frequently insisted on by them, as their shield and
spear. Their argument is this, that Christ's right-
eousness is our legal righteousness, but our own is our
evangelical righteousness ; that is, when a sinner is
charged with sin against the holy law of God, he may
oppose Christ's righteousness as his legal defence;
but against the charge of the gospel, especially for
N
194 JUSTIFICATION VINDICATED FROM
unbelief, lie must produce his faith, as his defence or
righteousness against that charge.
With a great deference to such worthy divines as
have looked on this as an argument of weight, I shall,
in a few words, essay to manifest that this is either il
saying the same in other odd words, that is com-
monly taught by us, or a sophism, or a departing
from the Protestant doctrine about justification.
1. This argument concerns not at all the justifica-
tion of a sinner before God. For this end, no more is
needful, than to consider what this charge is, against
whom it is given, and by whom. The charge is said
to be given in by God, and a charge of unbelief, or
disobeying the gospel. But against whom? Is it
against a believer or unbeliever 1 and these two di-
vide all mankind. If it be against a believer, it is a
false charge, and can never be given in by the God
of truth. For the believer is justified already by
faith, and as to this charge he is innocent. And
innocence is defence enough to a man falsely charged,
before a righteous judge. Is this charge given in
against an unbeliever "? Yie allow it is a righteous
charge. Ay, but say they, " Will Christ's righteous-
ness justify a man from this charge of gospel-unbe-
lief?" The answer is plain. No, it will not, nor yet
from any other charge whatsoever, either from law
or gospel ; for he hath nothing to do with Christ's
rip'hteousness while an unbeliever. What then doth
this arguing reprove ? Is it, that no man's faith in
Christ's righteousness can be justified in its sincerity
before men, and in a man's own conscience, but in and
by the fruits of a true lively faith ? In this they have
no opposers that I know of. Or is it, that a man
mny have Christ's righteousness for his legal right-
THE CHARGE OF ANTINOMIANISM. 195
eousness, and yet be a rebel to tlie gospel, and a stran-
ger to true holiness ? Who ever affirmed it 1 Or is
it, that this gospel-holiness is that which a man must
not only have (for that we grant), but also may ven-
ture to stand in, and to be found in before God, and
to venture into judgment with God upon, in his claim
to eternal life? Then we must oppose them that
think so, as we know their own consciences will when
in any lively exercise. These plain principles of gos-
pel-truth, while they remain, (and remain they will
on their own foundation, when we are all in our
graves, and our foolish contentions are buried), do
overthrow this pretended charge. 1. That Christ's
righteousness is the only plea and answer of a sinner
arraigned at God's bar for life and death. 2. This
righteousness is imputed to no man but a believer.
3. When it is imputed by grace, and applied by faith,
it immediately and eternally becomes the man's
righteousness, before God, angels, men, and devils,
(Rom. viii. 33, 35, 38, 39). It is a righteousness that
is never lost, never taken away, never ineffectual;
answereth all charges, and is attended with all graces.
2. I would ask, what is tliat righteousness that
justifies a man from the sin of unbelief? We have
rejected the imaginary charge, let us now consider
the real sin. Unbelief is the greatest sin against both
law and gospel ; more remotely against the law,
which binds all men to believe God speaking, say
what he will ; more directly against the gospel, which
tells us what we should believe, and commands us to
believe. Let us put this case, (and it is pity the case
is so rare, when the sin is so common), that a poor
soul is troubled about the greatness of the sin of un-
belief, in " calling God a liar," (1 John, v. 10), ia
196 JUSTIFICATION VINDICATED FROM
tUstrustino- his faithful promise, in doubting Christ's
ability and good will to save, in standing aloof so long
from Jesus Christ ; as many of the elect are long in
a state of unbelief till called ; and the best of believ-
ers have unbelief in some measure in them, (Mark ix.
24). Abraham's faith staggered sometimes, (Gen. xii.
and xx). What shall we say to a conscience thus
troubled 1 Will any man dare to tell him, that
Christ's righteousness is his legal righteousness against
the charge of sins against the law ; but for gospel-
<3harges, he must answer them in his own name ? I
know our hottest opposers would abhor such an an-
swer ; and would freely tell such a man, that the
blood of Jesus Christ cleanseth from all sin : and that
his justification from his unbelief must be only in that
righteousness which he so sinfully had rejected while
in unbelief, and now lays hold on by faith.
3. But some extend this argument yet more dan-
gerously ; for they say, That not only men must have
their faith for their righteousness against the charge
of unbelief, but repentance against the charge of im-
penitence, sincerity against that of hypocrisy, holi-
Hness against that of unholiness, and perseverance as
their gospel- righteousness, against the charge of apos-
tasy. If they mean only, that these things are justi-
iications and fruits of true faith, and of the sincerity of
the grace of God in us; we do agree to the meaning;
but highly dislike the expressions, as unscriptural and
dangerous, tending to the dishonouring of the right-
eousness of Christ, and to run men on the rocks of
pride and self-righteousness, that natural corruption
drives all men upon. But if they mean that, either
jointly or separately, they are our righteousness be-
fore God; or that, either separate from, or mixed with
THE CHARGE OF ANTINOMIANISM. 197
Christ's righteousness, they may be made our chiim
and plea for salvation ; I must say, that it is danger-
ous doctrine ; and its native tendency is, to turn
Christ's imputed righteousness out of the church, t(»
destroy all the solid peace of believers, and to exclude
gospel-justification out of this world, and reserve it
to another, and that with a horrible uncertainty of
any particular man's partaking of it. But these bless-
ed truths of God, and blessings of believers, stand on
firmer foundations than heaven or earth, and will
continue fixed against all the attempts of the gates of
hell. Blessed be the rock, Christ, on which all is
built ; blessed be the new covenant, " ordered in all
things and sure ;" and " blessed is he that believeth :
for there shall be a performance of those things whicii
are told him from the Lord," (Luke, i. 45.) Amen.
London, Sept. 1. 1691
198
SEEMON
ON
HEBREWS XII. 29.
*' For our God is a consuming fire." — Heb. xii. 29.
THE transgression of the wicked saith, within the
heart of every man to whom God hath given
spiritual understanding, that there is no fear of God
before their eyes. The formal and fearless approaches
unto the Lord in all his ordinances, which have
now become so common among professors, ought
to say to us, that they have but little of this fear.
The beginning, yea, the whole of religion, consisting
in a great measure in this holy fear, and being deno-
minated from it frequently in scripture, it cannot
but be a sad evidence of the decay of religion, when
this fear is so evidently wanting or weak : and there-
fore, to be exercised a little (if we would in the right
manner) in the consideration of this matter, as it is
at all times suitable to them to whom the vitals of
religion are savoury, so, in a special manner it is per-
tinent for those, who have the solemn ordinance en-
suing* in their eye and aim.
There are three false grounds upon which Satan
and our ovv^n corrupt hearts are ready to plead against
* We find in the margin of the original MS., that this sermon
was preached April 22, 1GG9, on the Thursday before the adminis-
tration of th.e Sacrament, ■ Wo learn also in the same note, that thia
was the first discom-se which the author preached in London.
SERMON ON HEBREWS XII. 29. 199
lliis SO precious and necessary a grace, and the exercise
of it. The first is more gross, yet such as carries
away thousands to destruction ; that is — an appre-
liension that God is all mercy and goodness. It is
true his mercy and goodness are infinite ; and yet, so
is his justice. We shall not stand to shew either the
grounds and reasons of this woful mistake, or to dis-
cover it largely ; it is enough that it is here removed,
by the Holy Ghost declaring somewhat of the terri-
ble majesty of God, in a figurative expression. The
second is — some think that the New Testament dis-
pensation doth not so require the fear and dread of
God, as the Old Testament did, as it did also then more
manifest his dreadfulness, both at the giving of the
Law, and in his punishments, sometimes extraordi-
nary, for the breaches of it ; but under the New
Testament, he manifesteth his mercy, and calleth for
love. The scope of the Apostle in bringing in this
word, doth evidently obviate the mistake of this : for
from the 18th verse to the end, he instituteth a com-
parison, and stateth the diff'erences between the two
dispensations ; and in the preceding verse, doth draw
a conclusion, from all the love and mercy revealed in
the gospel, which is the worship with fear ; and backs
it vdth the argument in this our text. The third
ground of mistake may be — granting the dreadfulness
of God in himself, and in the New Testament dispen-
sation also ; yet, that a saving interest in this God, as
ours in Christ, doth remove all this dreadfulness, and
calls for nothing but love, and delight, and familia-
rity. This ground of mistake the Holy Ghost ob-
viates, by declaring, that even "our God," our cove-
nanted God, is a " consuming fire."
This word then containeth a very weighty declara-
200 SERMON ON
tion of the dreadfulness of God, under the borrowed
term of " a consuming- fire." It is the gracious con-
descending way of the Holy Ghost, in scripture, to
speak of God according to our capacities, and to ma-
nifest him by such names and descriptions as may
convey to our understandings some sense and know-
ledge of him. By this word, then, we are to under-
stand, that as tire, and a consuming fire, is a dreadful
creature, so when the name of it is ascribed unto
God, we are to take notice of his dreadful and terri-
ble nature and majesty.
The words then being plain, we shall not stand to
start and raise questions and difficulties from them..
We have then these instructions from them :
Obser. 1. The Lord Jehovah is a most dreadful and
terrible God : Obs. 2. And that as He is so in him-
self, so this attribute of his doth still continue,
notwithstanding of a saving and covenant relation
unto him. Both these are in the words themselves.
Obs. 3. This truth hath a great influence, as a mo-
tive and argument, upon our serving of him with
reverence and godly fear. The connecting word " for'
beareth this.
As to the first, — The dreadfulness of God in himself
— we may well say of this subject, as Jacob of that
place, " How dreadful is it!" Much of the dread
of it upon the heart, would enable us to speak and
hear of it to better purpose than otherwise we do.
Wo shall not prosecute it as a common-place, or
multiply notions concerning it ; but would plainly and
briefly make it clear from the word. And as the
metaphor here doth evidently point out a relation to
some object which, as fuel, is in hazard of being de-
voured by this consuming fire, so, in speaking of this
HEBREWS XII. 29. 201
terribleness of God, we shall prosecute it as relating
to us. Consider him then, 1st, As in himself; 2d,
In his works ; 3d, In his ordinances.
First, Although every thing in God, (if we may-
use the phrase, nothing being in him which is not
himself:) every attribute of God doth demonstrate
this, we shall name but a few :
1. Consider his incommunicable attributes, which
paint forth somewhat of his nature and being — his
infiniteness, absolute sovereignty, eternity, independen-
cy, and inexpressible glory — and we, poor, finite, depen-
dent beings, at the next door to nothing, lately brought
out of nothing by his infinite power, and by the same
every moment preserved from returning into it. This
infinite distance betwixt him and us, will work dread
in every considerate soul. It is a great wonder, that
the whole frame of nature is not swallowed up by the
glory of his majesty. Upon account of this, Abra-
ham dreads to speak unto him : upon this account,
the angels in a holy dread cover their faces ; and Job,
upon a discovery of this, abhors himself in dust and
ashes : from this it is, that no man can see God and
live ; that is to say, a discovery of God in his majes-
ty, is enough to confound a creature into nothing.
" No man hath seen him at any time," saith he who
is God — the Holy Ghost. This his glory is light
inaccessible. " Whom no man hath seen, nor can
see" — a strange word ! Light is that which manifest-
eth every thing, and yet, it is a cover unto God from
the eyes of all creatures.
2. Consider the holiness of his nature. " Holy,
holy, holy !" (Isa. vi. ; Eev. iv.) : " Thou only art
holy," (Rev. xv. 4). And therefore we, by the un-
holiness and vileness of our nature, our hearts, and
202 SERMON ON
lives, are upon tins account as stubble fully dry
before liim. Is it not a wonder then that He, who
is of purer eyes than that he can behold iniquity,
doth not every moment consume us who drink up
iniquity as water ? Kow can a sinner, then, not fear ?
3. Consider this dreadful and holy One as sitting
in judgment, and exercising his justice in making
laws, and giving sentence against the breakers there-
of. " His eyes behold the things that are equal : he
sitteth in the throne, judging right." And here we
are to be considered as breakers of his laws from the
womb to the ffrave. Oh ! how dreadful is this attri-
bute of God ! and how stupid must senseless hearts be !
4. And as this holy just One pronounceth right-
eous sentences, so there cometh next to be considered
his infinite truth in accomplishing, and his irresis-
tible power in executing them. No creature can,
either by subtlety or strength, escape His hand.
Secondly, Consider the dreadfulness of this God
in his works. The very sight of the glory of the
heavens and earth — of the frame of nature, every
way admirable — of 'his ordinary and extraordinary
works — ought to stir in us a dread of this God : his
ordering of all creatures, his accomplishing of all hi 3
purposes, his maintaining of this All — his sovereirn
distributing of blessedness and misery to men and
angels, according to his wise decrees. Heaven and
hell are dreadful things, and should awaken our
hearts to greater fear.
Thirdly, But to come nearer to our present work.
How much of his dreadful glory is to be seen in his
church, and ordinances in dispensing of them, and
the blessing or curse of them. He is terrible out of
his holy places, (Psalm Ixviii. 35 ; Gen. xxviii. 17).
HEBREWS XII. 29. 203
In his ordinances this consuming fire dra-^ivs near
to us, and we to him, though Tvith offers of mercy
jind salvation ; yet to abusers there is a certain fear-
ful looking-for of judgment and fiei-y indignation,
■which shall devour the adversaries. In prayer, we
speak to him. Abraham., and Moses, and Jacob, —
with what fear are they in this duty ! The prophets be-
gin with this, " Thus saith the Lord," to strike secure
hearts with some awe of their Master. Here we
hear him speaking to us. Do we communicate ? —
Damnation, judgment, and wrath are then to stir us
up to a careful, heedful way of performing that duty.
But it may be said that all this is true ; but we,
who have a saving interest in this God, need not en-
tertain such impressions. I answer, Happy indeed
are they who upon good grounds can say so ! Such,
indeed, ought not to fear to be ever actually destroyed
by this consuming fire. But yet there is a fear called
for from such, and this leads us to the second note.
Obser. 2. Even God in covenant with his own is
a dreadful God, (Deut. xxviii. 58). We find such in
scripture entertain the most deep impressions of his
terribleness ; and that is, 1st, Because only such do
know him, and none can know him but they must
fear him. It is a most native effect of a discovery
of God, to have a holy dread and fear of him. " Men
do therefore fear him," (Job xxxvii. 24). Surely
the want of fear floweth from ignorance. 2d, The
Lord, though in covenant with his people, is still the
same God, and in him are all those things which
move holy fear. It is true that his justice having
received satisfaction from their Surety, shall never
break out against them to destroy them ; and that,
upon the account of their covenant-relation unto
204 SERMON ON
him, they may with comfort and delight travel
through all the attributes of God, even such as are
most terrifying. Yet, notwithstanding of all this.
all those things are still in our covenanted God,
which are the grounds of fear and reverence. 3d,
And as He is still the same, so we are but very little
changed, and there is but a little of that removed
that lays us open to destruction from this consuming
fire. It is true that there is a change in the state
of believers in their justification and adoption, which
is a begun change in their natures in sanctification ;
yet still they are creatures — still there is much un-
holiness in their hearts and lives, and all sin in itself
is equally hateful to God, and contrary to his holy
nature ; still they are under his holy law, and bound
to obedience, though not as a covenant of life, yet
as the rule of their life ; still they are in hazard
of his anger (though not as an unappeased enemy,
yet as an offended father), and of the fruits of it,
upon their breaking of his laws. 4th, The expe-
rience of the Lord's people who have felt somewhat
of the wrath of God upon their own hearts for sin
doth prove this, and calleth for fear. Not only at
first conversion, when by a mighty hand He makes
a conquest of them, the design whereof, though it
be great mercy and salvation in his heart, yet his
way of managing it towards many proclaim eth that
anger in his face, and strokes in his hand ; but after
conversion, many experiences have the saints of the
dreadfulness of God. It was so eminently with
David, (Psalm cii. and li. 5). The saints have some
attributes of God to move fear and dread, which
others have not : his goodness, love, pardoning and
healing mercy, the manifestations of that love and
HEBREWS XII. 29. 205
mercy (Hos. iii. 5, Psalm cxxx. 4), — unto a consi-
derate soul, how ready are these to stir up holy fear
and dread !
The application and use of this doctrine the Holy
Ghost here maketh, which is our third note.
Obser. 3. The dreadfulness of God ought to enforce
a reverent and holy fearful way of serving him. This
is evidently the scope of the Holy Ghost, in bringing
in this reason to back the former exhortation. So
Psalm ii. 11, " Serve the Lord with fear, and rejoice
with trembling ;" and, in the next verse, it is backed
Avith the same argument ; because there is burning
wrath in him, gross sinners are in hazard of being
destroyed; and this is said to be in the Son, the
Mediator.
And in general, this sense of the dreadfulness of
God, calleth for these three things in our way of serv-
ing him.
1. In all our approaches to him, and in all His
approaches to us in his word or works, to have, and
keep up upon the heart, a due deep sense of the in-
finite distance that there is betwixt him and us ; and
of his glory and majesty, and our vileness and no-
thingness. We find frequently in Scripture, that the
more near the Lord did draw to his people, even in
gracious communications of himself, the more of this
was upon their hearts. How did the Lord's conde-
scension to Abraham humble him 1 How did his
merciful proclaiming of his name to Moses humble
him 1 So was it with David, (2 Sam. vii. 18). Have
a care that you forget not yourself, when he admit-
teth you to nearness to himself.
2. A second general observation in our way of serv-
ino- of him, which this dread should stir us up unto,
206 SERMON ON
is, always to approach unto him, and converse with
him, in the Mediator. Without this, there is no
possible escaping of being consumed in our approaches
unto him. This is a blessed act of holy fear, and is
of great concernment unto our safety. Not only in
our first reconciliation with God we must have Christ
with us, but we are to abide in him ; to put him on
as our apparel, as our armour to defend from wrath ;
and always to dwell in him, and to have him dwell-
ing in us.
3. In all your worship and walk, beware especially
of sin. This is the very throwing of ourselves into
this fire. It is sin which mainly makes us as fuel
before this fire : it is upon the account of sin that
ever the Lord did break out, to destroy and consume
any.
But before we come to the more particular appli-
cation of those truths, we would obviate some objec-
tions that may arise in the heart against them, the
clearing whereof may give some light and under-
standing in the matter in hand.
First, It may be said, that this is legal doctrine,
and inconsistent with that boldness in approaching
unto God, which is allowed unto his own. To this I
answer,
1. It cannot be denied but that such is the weak-
ness and infirmity of the Lord's people, that it is
hard for them to distinguish the boundaries betwixt
some graces in their actings ; so that when the love
and favour of God are borne in with power upon
their hearts, to the filling of them with joy, it is no
easy matter to keep up holy fear in exercise ; and
when his holiness and majesty are manifested, it is
hard not to find some abating of love and delight.
HEBREWS XII. 29. 207
But this floweth from our own infirmity and weak-
ness, and not from any opposition betwixt these two
graces. And the infirmity wliich is the cause of this,
is twofold : First, The infirmity of grace, and the
weakness of the new man even in the best ; and their
having the old man in some vigour and power yet
remaining. This, as it keepeth the best from such
an intense and vigorous acting of any grace as is
called for, so it disposeth them, to make different
graces to clash one against the other. To instance it in
the particular in hand — when the Lord by the breath-
ing of his Spirit, and the manifestation of himself,
doth draw out the soul to act the grace of holy fear
and dread of God, unbelief, which in some measure
remaineth with the best, is very ready to render that
prejudicial to the acting of faith and love, by misap-
plying of the discovery of his dreadfulness, unto the
stirring up of a doubt of his love and favour unto
such vile ones as we are. And on the other hand,
when he draweth near to fence the soul with conso-
lations, and the sense of his favour, it is ready to for-
get itself, and the sense of his greatness — which
greatness and majesty of his, though they be nothing
abated by his gracious condescension to the soul, yet
is the soul ready to esteem it so, because in a great
measure even the best are ignorant of God. And
therefore it is no wonder, since the best find such a
difficulty in reconciling in their thoughts these attri-
butes of God, which to our shallow understanding-
seem different — as his justice and mercy, majesty and
love — that it should also be very hard not to make
these graces clash together which act upon these dif-
ferent objects — the attributes of God. But, secondly.
208 SERMON ON
The infirmity and weakness of our very constitutions
have some influence upon tliis ; for the graces of tlie
Spirit being seated in our souls, and in the actings of
them the powers and aff*ections of the soul being in-
creased, it is no wonder, since our souls are not capa-
ble of acting strongly with different affections, nor
able to entertain an impression of fear and dread in
an intense degree, which is not prejudicial unto that
of love and joy, — that even upon this account, we are
in hazard of making the actings of different graces
prejudicial, and in a manner opposite unto one an-
other. But we shall not stand on this.
I answer, 2. That there is no such fear of God
called for from the doctrine of his majesty rightly
understood, as is any way legal, or opposite unto
faith and love : for it is deep heart-reverence and
holy awe that are called for, whicli, as we find in
some measure in the kindly affections of children to
their parents, is very well consistent with love, and
trusting them with the care of all their movements.
So also is it very well consistent in the Lord's people
with faith in, and love unto him. And therefore,
when we read of the fear and fearers of God in scrip-
ture, we are not to take it, as holding forth that pas-
sion of fear which is an apprehension of some ill com-
ing ; but rather, this reverence and holy awe, which
may be, where there is no fear of wrath as coming.
And so, here, the serving of him acceptably, with re-
verence and godly fear, upon the account of his be-
ing a consuming fire, though the exhortation, as it
concerns the visible church, ought not to be taken as
exclusive of the fear of consuming by him ; (since
m;iny in the church are enemies to God, and so, are
HEBREWS XII. 29. 209
commanded to fear that, as a mean to make them
submit unto him:) yet, as it is an argument pressing
the regenerate to reverent service of God, (which is
the scope of the Holy Ghost here,) it imports no
ground of such an unbelieving fear, in them who have
fled for refuge, to lay hold upon the hope set before
them.
3. I answer — ^That though these things, reverence
and love, be not inconsistent, yet are we at some
times, and in some cases, called more to the exercise of
the one than of the other : so that as a disconsolate
soul is warranted to be more in the meditation of the
mercy, and love, and condescension of God, that
thereby the heart may be stirred up to act faith and
love, for the removing of that distemper ; so, a se-
cure and backslidden saint, is called in such a condi-
tion, to the meditation of God's holiness, majesty, and
hatred of sin, that thereby he may be stirred up un-
to repentance, and returning to God. Not but that
there is much need of the anointing which washeth
all things, to instruct us in the way of duty here ; nor
that the Lord doth not sometimes recover backslid-
den souls, (as at first he occasionally converts some,)
by a sovereign merciful leading by the bands of love.
But we find this the Lord's ordinary way in scrip-
ture of dealing with his people, of mixing threaten-
ings with promises, and manifestations of his holiness
and justice with those of his mercy ; and thus, to dis-
tribute to every one their portion. And according
to this is his ordinary method with his own, as their
experience can testify.
But that we may also answer an objection which
may be in the heart, though not avowed — it may be
said, That there are not now such proofs of the dread-
o
210 SERMON ON
fulness of God in his dispensations, as were formerly
in the Old Testament, when many immediate judg-
ments were poured out upon sinners.
I answer, 1. Look by faith down to hell, and all
such objections would for ever evanish. 2. The Old
Testament dispensation of the gospel was administered
more in external encouragements and punishments,
and the New Testament in spiritual ones ; and as the
one are more choice and merciful, so the other are
more terrible. And if we shall compare the one witli
the other, we shall find, that it is no less dreadful to
approach unto God in the New Testament ordinances,
than it was in those of the Old Testament. Look to
the Popish church accursed, or the dreadful spiri-
tual plagues that fall on thousands within the Re-
formed churches, and we shall be forced to say, with
the Bethshemites, " Who is able to stand before this
holy Lord God r'
But now, to draw some practical conclusions, for a
more particular application of all this :
1. We see what a doleful condition those are in,
who are not in Christ, and have no saving interest in
this dreadful God. His holy nature makes him hate
them; his justice pronounceth sentence against them ;
his truth and power execute it. Every moment's
breath they draw is from his patience. They are
as dry stubble before this consuming fire. Oh, if it
were but believed, what work upon hearts would it
raise !
2. And as it is thus with them, so we should learn
to lament over the sins of the Church of God in these
days ; and over our own hearts, wherein are such evi-
dent tokens of the want of, or at best of the weakness,
of this holy dread. I shall name onlysome plain proofs
HEBREWS XII. 29. 211
of it, wliich as tliey flow from the want of the due im-
pression of his dreadfulness, so, wliere it is, they
are in a great measure removed — which may both
make this grace of fear more desirable, and the want
of it more hateful.
1. From this floweth, as a sad proof, the disorderly
loose walk of the greatest number of professors.
How many fools are there now who make a sport of
sin ? And what is this, but to sport with a consum-
ing fire ? Strict walking with God, keeping up a
watch over the heart, ordering the tongue in sa-
voury and edifying discourse, accurate, exact, and
circumspect walking, are reduced into notions by the
far greater part. And whence floweth all this, but
from ignorance of Him with whom we have to do ?
How rare is the power of religion, and the shining of
it, in the conversations of Christians !
2. Consider the manner of worship of many, and
examine your own. When many come to pray, they
rush irreverently unto the work, and carry themselves
so in it as if they were coming to present a compli-
ment, or, at best, to discourse with a man like them-
selves. How rare is it to feel the heart deeply
pressed with the sense of that dreadful majesty to
whom they make the address ! Come they to hear
the word ? Many carry themselves as if their only
errand were to get a proof of the parts and gifts of
the speaker, or to get more brain-knowlcdgo, that they
may be more qualified to talk of the matters of God.
And oh ! how few who take heed how they hear, — ■
who come to get a message delivered to thorn from
the living God, and who tremble at the word 1 And
all this Cometh from the want of the due fear of
God, who in that ordinance speaks to them. How
212 SERMON ON
do many approach unto God in the sealing* ordi-
nance ? Holy fear of receiving unworthily, and the
dreadful plagues that follow upon it ; preparation
made conscience of, is not every one's exercise that
sitteth down at that holy table. And this floweth
from the want of the due impression of this, that it
is one of the most solemn approaches that the Lord
maketh to us, and that we make unto him. If the
fear of taking his name in vain in that ordinance
were upon the heart, there would be seen another
sort of work in preparing for it than is commonly to
be seen.
3. And in as far as heart-exercise may be guessed
at, by the manner of walking and of worshipping God,
we may lament that in all appearance this is in a
great measure gone, and all because of the want of
the due fear of God. And in reference to this, I
would only pose you with these questions, and let the
conscience of every one answer them to the Lord,
who speaketh to them from heaven. 1. What find you
of a constant care of keeping up constant commu-
nion with God, walking as in his sight, taking his
law for your rule in all your ways 1 If this be gone,
you are at a great loss : Herein lies a great part of
the lively exercise of religion. Take you godliness
to be no more than an outwardly blameless conver-
sation and frequenting of the ordinances ? This is a
gross mistake. 2. If you have convictions of your
shortcoming, what do you with them 1 Do you quench
or entertain them ? Surely the security and sleeping
of many, even within the reach of this consuming
fire, doth proclaim that there is little fear of him :
fear would set us to our feet, and make us haste to
escape. 3. Wherewith do you entertain your affec-
HEBREWS XII. 29. 213
tions throughout the day ? What is it that hath the
flower of your thoughts in the morning, and the last
at night ? Is it God 1 or somewhat which you would
be ashamed to name to a man like yourself? How
can the fear of God be in that man, we may say, as
John of the love of God in another place.
Use. — Since, then, it is so that the want of this
due impression of the majesty of God is so evident,
and bringeth forth such sad fruits, it is exceedingly
of your concernment to endeavour to have this, as
you tender the welfare of your souls, — as you would
grow up in his way, and bring forth fruit to his
praise. They must be at a sad pass who desire not
this. And as you would have these deep impressions
of the majesty of God,
1. Strive for the knowledge of him. It is the
ignorance of God that is the most universal cause of
all the sin and misery in the world, and in the church.
It is a hard matter to convince many of their igno-
rance of God ; and why 1 Because they can answer
some questions anent his nature, and the persons, and
anent his attributes. And yet they demonstrate their
ignorance by their want of fear in their walk and
worship, for it is impossible to separate the know-
ledge and fear of God.
2. Remember that both are promised in the well-
ordered covenant, and therefore it is your part to
plead those gracious promises (Jer. xxxi. and xxxii. ;
Ezek. xxxvi.), and patiently and believingly wait for
the accomplishment of them.
3. Converse much in the serious meditation of
him, — a duty which of all is the most clear token of
a lively serious Christian, \yhat wonder is it to see
214 SERMON ON
one fearless of God, who doth rush on in his course,
as the horse doth into the battle ? But let a man set
aside some time every day, or in the silent watches
of the night, to muse and think again and again of
God, and of what is revealed of him in his word and
works, and let the heart be exercised therein, and
you will find light and life flowing in upon your soul ;
you will find the holy fear of that glorious One quick-
ening your soul.
4. Beware of every thing which hardeneth your
heart against his fear ; not only all sin in the gene-
ral; but those things in particular which you find in
experience most to influence your hearts to stupidity.
Every soul exercised in searching himself will know
what is his own iniquity.
And in all, and with all, be sensible of the work
being above your own strength ; and that, though
you be called to some views of duty, in reference to
the obtaining of this fear of God, yet this is only to
put you in God's way wherein he ordinarily meetetli
his own. But you must be endued with power from
on high : there must be an impress of his own hand
upon your heart, to bring out this grace to exercise.
Pant, therefore, for it, and wait on him, and he will
manifest his glory unto you, and stir up this holy fear
in you.
ISAIAH LXIII. IC. 215
SERMON
ISAIAH LXIII. 16.
" Doubtless thou art our Father, though Abraham be ignorant
of us, and Israel acknowledge us not : thou, Lord, art our Fa-
ther, our Redeemer; thy name is from everlasting." — Isa, Ixiii. IG.
ISAIAH, by the spii-it of prophecy, foreseeing the
wofiil captivity that was to come not many years
after his death, is here anticipating the due exercise
of the godly under it, and wrestling with God for the
removal of his wrath, and returning of his merciful
favour towards them. His prayer is most fervent
(ver. 15), and in this is an argument made use of for
pressing the same. The verse contains a confident
asserting of God's special interest in that people, even
in the view of a formidable-like objection ; for un-
derstanding whereof, we are to canvass two senses put
upon the words. One is, that this hints at the saints
in heaven, — their ignorance of what is done below,
and how it fareth with God's church. This is ordi-
narily in this sense used for refuting the fond founda-
tion of prayer to saints in heaven, from their alleged
particular knowledge of the state of those on earth ;
the falsehood of which doctrine, with that of its
sandy foundation, may otherwise be solidly concluded,
without the drawing of this scripture to a sense that
21b SERMON ON
doth not very natively agree with its scope and drift.
The other sense, whieh we shall confirm, is this, —
that the prophet here, in the name of the church,
asserteth by faith a gracious interest in God, even
when conscience convicteth of a sad unlikeness to
their forefathers, to whom this relationship was first
graciously granted, and in them to their seed. And
that this, and not the other, is consonant to the
place is evident, from the pertinency of this sense
unto the scope, and the necessity of drawing the
other to any convenient sense by some force ; for
what sense can the latter part have commodiously as
an objection against their faith, that they are not
acknowledged by Israel ? But the conviction of un-
likeness to their predecessors in their grace and act-
ings for God, is a strong and forcible objection, which
nothing but a strong faith well managed can over-
come. This sense ao^reeth with the acknowledo^-
ments of guilt made before and immediately after
(ver. 17).
Or we may take both as hinted, and containing
this sense: 1. "Thou art our Father; though the
worthies with whom thou enteredst first into cove-
nant, and who were faithful therein, are now igno-
rant and unmindful of us, yet the relation between
thee and us stands ;" 2. " And though they, if they
were alive and saw us, would disown us as their
children, because of our great unlikeness to them."
(See John viii. 39, 40.) And since the two words of
" ignorance" and " not acknowledging of them" give
some ground for this larger sense, we shall take it.
In the verse there is, 1. A confident assertion of
an interest in God as our Father, made by the pro-
phet in his own name and in that of the people of
ISAIAH LXIII. 16. 217
God. 2. The objections in the said passage, whereof
this assertion is owned, " Tliough our worthy fore-
fathers be both ignorant of us, and if they knew us
would disown us, for our unlikeness to them." 3. A
returning to the former assertion of faith, with fur-
ther enlargement and confirmation from this, — " Our
Redeemer," and his " everlasting name."
We shall briefly touch at something, from the
general scope and connection of the words with the
preceding and following.
Observ. A special interest in God is a sufficient
warrant for asking of him any suitable and needful
blessing. If you ask the prophet's reason for his
bold-like expostulation and prayers (ver. 15), his an-
swer is here : " What wonder that children expect
the sounding of their father's bowels toward them
in distress r' (See Psalm xviii. 1, 2, 3, 6.) Christ's
preface to the pattern of prayer hints this.
We need not stand to shew what is a special in-
terest in God, especially, being to speak of the nature
of that particular expression of it which is here used.
It is a covenant relation. But to prove and confirm
you in the faith of this, is our first work.
1. This special interest in God secures by promise
and right all that is needful for his people ; nay, I
may say, by begun possession ; for, 1st, He that hath
an interest in God hath an interest in all blessings,
for all are in him as the fountain, and all stream na-
tively from him. He is all in all ; he alone makes
up all wants, (Psalm Ixxiii. 26). 2d, This interest is
yet further secured in all blessings, by the large pro-
mises of that covenant whereof this interest in God
is the main and fundamental article. 3d, And this
218 SERMON ON
is yet further secured by the infinite faithfulness and
power of the Promiser.
2. The Lord commands and allows this improve-
ment of an interest in him, and commends it when
done. He reveals himself in all his excellencies, that
his people may live upon him, and giveth the pledge
of his promises that they may live by them, and gain
by trading on them. (See Jer. iii. 19.)
Use. — 1. Then this interest is of exceeding value,
since it is a relevant warrant for such pleadings.
How would men value such an interest in a king as
might warrant them to ask any thing within the com-
pass of his limited power 1 If they that want it knew
its value, they would not live without it ; and if they
that have it knew it better, they would lead a better
life, and a more comfortable.
2. Labour to keep the faith of this clear, if you
would be in a good case for prayer, and prevailing
with God therein. I shall name now only this good
lielp to keep the faith of an interest clear, and it is,
a constant diligence in the study of walking suitably
to an interest in him. Nay, suppose there were un-
believing doubtings about our interest in him, yet
this care of performing the duties lying on one wlio
hath an interest, will be found a safe, ready, and
speedy way for putting an end to such unbelieving
debates. As, for instance, suppose thou question thy
interest in God as thy Father, yet study to render
liim that love, reverence, and obedience that a child
oweth, and it will not be long a dispute with thee.
Two things may be objected against this practice :
one, against its lawfulness ; another,^ against the hope-
ISAIAH LXIII. 16. 219
fulness of its succeeding. And tliougli it may an-
ticipate what is to be spoken on this purpose, yet it
is not impertinent to the clearing up of this offered
help, especially since we cannot reach the subject at
this time.
First, For its lawfulness. 1. Commands of God
clear it up. Love, and fear, and all due obedience,
are exacted lawfully and by divine authority of them
that are not in a gracious relation to him. All that
the godly ought to do by virtue of their gracious re-
lation to God, the ungodly are under commands to
<lo them also, though in the due order and method
of divine prescription ; otherwise, want of an interest
in God should be an excuse for the greatest part of
the bold rebellions of sinners against God.
2. Common relations to God exact, as due from
men, the same dutiful behaviour towards God, which
a more special interest hath a more effectual way of
obliging the godly unto. And, therefore, we find the
Lord pressing men to their duty from such common
relations, and the godly making special use of such
sometimes, when a more special interest hath been
darkened, (Job x. 8, 9 ; Psalm cxix. 93) : sometimes
in a holy delightful reckoning of all their relations
to God ; for a wise believer looks on none of them as
contemptible, (Psalm cxxxix. 14).
Secondly, For its hopefulness of succeeding to the
clearing up of a gracious interest in God, these things
m.ake somewhat :
1. That walking answerably unto a common rela-
tion or an honest study thereof, can hardly be found
in any who hath not a special interest in God. The
Lord will have a fair quarrel even with them that
have no other relation to him, but as he is their maker
220 SERMON ON
and maintainer, that they have not duly obeyed him,
(Rom. i. 20, 21).
2. Commonly the darkness of our knowledge of
our special interest in God proceeds from the feeble-
ness of our endeavours to answer the duties of such a
relation, as the sad experience of many on the one
hand dotli confirm it ; and, on the other, the experi-
ences of the diligent hand testify, that it was the way
to enrich them with assurance of their interest, as
well as with the possession of other special blessings.
In handling of the words, we shall first handle the
objection that the prophet's faith triumphs over, in
itself : and so, the order of our discourse shall be on
these heads — 1. The deceased godly are unacquaint-
ed with the state of the survivors. 2. The posterity
of them whose privileges they enjoy, may be very un-
like their predecessors. 3. Convictions of both may
stand with a strong faith. 4. Assurance of a special
interest in God may be attained by the people of God.
Observ. 1. The godly deceased are ignorant of the
state of the survivors. It is said of the wicked, that
they know not the lot of their posterity, (Job xiv.
21). Concerning the godly, the scripture speaks
net expressly. But the truth of this may be con-
firmed,
1. From the silence of scripture about their know-
ledge of afi'airs done below, which at least should limit
the vanity of men in asserting the contrary as an ar-
ticle of faith, especially, on so fond a foundation as
that " glass of the Trinity" that the Papists talk of,
wherein they behold such things, and for so idola-
trous an end, as the giving them the worship due to
God and Jesus Christ.
2. It may be hinted and guessed at by their happy
ISAIAH LXIII. 16. 221
state, wherein they are settled. If the knowledge of
the sins of others, especially of their relations and
posterity, was so grievous to them when on earth,
and encompassed with sin, how probable is it that
this knowledge would be far more grievous to them,
when perfectly sanctified 1 But if it be said, that
sanctified and pure afi"ection would allay this grief,
as it will in the day of judgment, when they see ven-
geance executed on them ; the answer is, that the
cases are not alike, since there is a diff*erence between
sin, and acts of justice for it ; God's glory is in the
one, and his dishonour in the other.
3. This their ignorance may be concluded, from
the probable incapacity they are at for knowing it.
Their distance from, and want of converse with the
inhabitants of the world, and the inability of the soal
for attaining such knowledge without nearness and
converse, may say more against it, than can be said
for it ; for the alleging of any extraordinary mean
of knowing, ought not to be produced without war-
rant from the word, or sound reason deduced from
thence. Hence it cannot be so denied of anoels, who
are often about their Master's work on earth.
4. This their ignorance of the state of survivors
may be guessed at, by the impertinency and useless-
ness of such a sort of knowledge. If it can be proved
that such a knowledge is useless, there is good reason
to deny it. Now, it cannot be useful to them, for
their work and labour ceaseth, (Rev. xiv. 13) ; and
so, interceding with God for the survivors, since it is
evidently a labour, is not probably their exercise ;
and unprofitable knowledge is not suited to their
state. Yet to speak on such a dark subject with so-
briety and moderation, without any peremptory de-
222 SERMON ON
termination, since the scripture's voice is not -pc-
remptory therein, these things we offer to your
thoughts :
1. It is probable that what the saints knew when
in life, of the state of the church and people of God,
they remember in heaven, since it is unreasonable to
think, that by the glorified state of the godly there
is any impairment in their natural faculties, but ra-
ther an increase.
2. They know certainly, that they, and the rest of
the people of God with them in heaven and on earth,
are not yet full partakers of all the blessings that
their Lord purchased for them ; and it is likely that
they want not holy and happy desires of full faith,
for the perfection thereof, both in themselves and
others, and in vengeance on their enemies, (?ee
Eev. vi. 9, 10) ; though it be not safe to build doc-
trines peremptorily on such dark prophetic places,
(see Rom. viii. 19, 22) ; albeit that also is a dark
place.
3. It is not improbable that the bright displaying
of the glory of Christ's kingdom, in some eminent
acts of mercy to his church, and judgment on his
enemies, may be manifest to them, (See Rev. xviii.
20, and xix. 1, 6, 8), and the way that this hastens
the wished-for day of the Lord. But these are but
conjectures, and as such I deliver them, leaving to
every one a liberty to dissent according as they ap-
prehend the foundation to be weak on which they
are built. But the former grounds against any parti-
cular knowledge of particular persons and states, have
more solidity.
XJsE. — 1. You that have relations whose special
welfare you desire, labour noiv to know their state.
ISAIAH LXIII. 16. 223
and to be helpful to them ; for death will put you out
of the reach of knowing how it is with them, or of
helping them if you knew it.
2. Then look upon your godly friends deceased as
lost to you, as to any immediate usefulness; their
example, and their precepts, and warnings, may still
have force ; but as to them, you now stand on your
own legs, and want the props of the help and com-
forts of their sympathy.
3. Then learn to lament the more the loss of podlv
men. It is a gain to themselves, for they exchange
earth for heaven ; a sort of gain to Jesus Christ (if
we may so speak of him), who is our only gain in life
and death, (Phil. i. 21), who gains a glorified holy
member, for a sinful defiled one ; a gain to the
church invisible, in that its number is the nearer be-
ing filled up. But to the church militant, it is a loss,
and a considerable one ; which should stir us up to
turn our complaints into prayers, that God would fill
up the want, by the converting of others, and increas-
ing his grace on the survivors.
Observ. 2. The posterity of them whose privileges
they enjoy, may be so unlike their predecessors, as
that they may deserve to be disowned by them :
though Israel be the " prince with God," he might
disown us, as being not Israel, though of Israel. (See
Rom. ix. 6, 32, 33).
In handling of this sad truth, the multitudes of in-
stances of unlikeness will go far to prove it. And this
we shall confirm, not so much from the unlikeness of
Israel or Judah at this time that the prophet speaks
of, but of our unlikeness to our predecessors whose
privileges we enjoy. Amongst these predecessors of
ours, we shall — 1. Name the worthies in the text
224 ■ SERMON ON
and the Old Testament saints ; for we Gentiles are
their posterity, not by natural generation (and if so,
it were a very small matter, if it go alone,) but by a
gracious implantation. (See Rom. xi. 17, 22, 24,
and Rom. iv. 11.) Abraham is called the Father of
all believers, by the eminent room he had in the
church, as a pattern of faith.
2. The primitive Christians are our predecessors,
■whose privileges we enjoy, and the same adminis-
tration of the gospel that was first delivered unto
them.
3. Our predecessors are the generation of Christians
in these lands, the fruits of whose blood, and suffer-
ings, and venturous actings for the gospel, we now en-
joy in some measure.
And we shall compare ourselves with them for these
ends :
1. That there may be some mention unto the Lord's
praise of his mighty acts, and effects of his grace on
the generation foregoing. And it is a great part of
our work to shew forth his praise this way. (See
Psalms, clxv. 4, 6, 7, 10, 11, 12.)
2. To preserve and send forth the savour of the
name of the righteous, that it may be had in ever-
lasting remembrance, (Heb. xi. 4).
3. Because such comparisons are very humbling,
as well as chastening and convincing.
4. To stir up and encourage from this conviction
unto more faithful and painful walking with God,
since attainments of saints do hold forth what is at-
tainable.
To beffin then with the first sort — the Old Testa-
ment saints — and to clear up how justly we may be
disowned by them as their successors ; before we speak
ISAIAH LXIII. 16. 225
of our unlikeness to them as to duty, we must shew
their unlikeness to us as to privileges — and this will
aggravate the case to our disadvantage sadly.
1. The revelation of the mind of God was far more
sparing and dark to them, than to us, (Heb. i. 1, 2).
Here a little, and there a little, did they receive there-
of : but the water of the sanctuary, which to them
was by showers, or a little river, is to us a sea of
knowledge of God's will.
2. Their ordinances were far more dark and carnal
than ours, so that it is called *' the letter," (2 Cor.
iii.), and ours that " of the Spirit."
3. The church made up of them, was a little in-
closure of a few Jewish families at first — at best and
greatest, but of one nation, and a few proselytes out
of the heathen — whereas the church is now diff'used
through many nations, and many benefits flow from its
multitude. For all these their disadvantages in point
of privilege, we are at more disadvantages in point of
duty and attainments, and sadly unlike to them in
these particulars.
4. The scope of the historical part of the Bible, is
not to give us any full account of the graces and ex-
cellencies of the Old Testament saints, but only in oc-
casional hints now and then (except in the book of
Psalms) ; whereby we may charitably conclude, that
there were many more excellent things found with
them, than are recorded. But for ourselves, we may
know all.
5. In the deep providence of God, they were
winked at in many things, which now, the express re-
velation of God's will makes intolerable. This I
name, for the obviating of the prejudice that is
usually entertained, by reading of their failings, espe-
p
220 SERMON ON
cially in polygamy, and in marrying of near rela-
tions. It may be almost said, that uncharitable un-
dervaluing of them on the account of such weaknesses,
proceeding mainly from the ignorance of God's mind
in them, is a greater guilt in us, than their falling was
to them.
6. In general, the church was then a minor, and
in bondage, (Galat. iv. 1, 2, 3).
Our sad unlikeness to them, I shall branch it forth,
first from the two in the text ; and then, from some
others elsewhere famous in the word.
Abraham. This is the father of the faithful, ho-
noured with the name of " the friend of God ;" whose
children we may be ashamed to reckon ourselves, for
our unlikeness to him,
1. In his faith and confidence in God's promise,
(Rom. iv. 19, 20). His faith was seen in his obe-
dience in going out of his own land, to a strange
country ; in expecting posterity, when, by the course
of nature, it was impossible ; in his universal obe-
dience unto divine commands that crossed the pro-
mise. But for us, we are commonly in this case ;
1 . A promise, with a great prop from sense, is some
stay to the soul, but none without it. 2. Hence is
our obedience as narrow, as our faith is feeble. Let
it not be said that he was sure the promise was
made to him, whereas our doubting proceeds from
our questioning our right to the promise; for this
is but a delusion of Satan and of our own hearts, as
is proved, first, In that general and unlimited pro-
mises in the word, are as good as the most particular
that can be desired ; and, secondly, The trial, when
seriously managed, will produce a discovery, that it
ia the truth of the promise that is the real question
ISAIAH LXIII. 16. 227
in the heart, whatever else for the fashion be pre-
tended. And though serious searching may discover
this to any, yet I add these confirmations of it;
1. Probabilities of accomplishment satisfy the soul
in its alleged faith, more than discoveries of our
right to the promise, or of the faithfulness of the
promise ; and when these are wanting, ofttimes no-
thing can stay the heart. 2. There is ofttimes gross
unbelief felt in resting on promises of outward pro-
vision, when the right to them is not so much in
question. What the causes of this treachery are,
deserveth a more exact inquisition : but we shall not
insist further on it at this time, than this — that the
grounds of unbelief are here most visible, and the de-
sires of the heart most fervent ; and therefore, it is
the harder to be stayed. 3. That promises which
have a general reference to the church, and Christ
its head, and exaltation of his kingdom, are hardly
satisfying to many, though they be most clear, (Psalm
ex.), when outward appearances are wanting. Yea, in
this, eminent saints have failed, as Baruch and Elijah,
(Jerem. xlv, 1 Kings xix).
2. We are unlike to Abraham our father, in his
bold and reverent familiarity with God. He walked
with him, and dealt with him, with a most sweet
mixture of these true qualities : witness that brave
pleading for Sodom, (Genes, xviii). But we are com-
monly on the one or other extreme, of presumption
or discouraging diffidence, and are commonly tossed
from the one to the other in our exercises, and rarely
preserve both in an equal mixture. Witness, 1. Our
common strange way of approaching to him, either
as a terrible adversary, or one so high above us, that
there is no sort of familiarity allowable. Men often-
228 SERMON ON
times in the beginning of their prayers, use such pre-
faces, as if their acquaintance with God "were just
then a making. 2. The predominion of fear, of un-
believing fear, when the heart is in any serious tem-
per ; as of vanity and lightness at other times.
Object. 1. But the Lord conversed with Abraham
ofttimes in a visible shape, (as Gen. xviii.), and there-
fore his boldness was better founded. Ans. 1. Do you
think that that shape, and manner of appearance, did
abate aught in that holy man of the reverent awe
of God which was on his heart, in more special ap-
proaches to him 1 2. We have God dwelling in our
nature in Jesus Christ, whereof that was but a pre-
lude — which warrants this familiarity in a high mea-
sure of faith. (See Gal. iv. 1-6.) This makes a
great change to our advantage, and gives great ground
for familiarity.
Object. 2. But is it not evident that God calls for
fear and awe ; and his excellency and his holiness are
enough to make us keep at a great distance ? Ans.
Since it is so, he is so great and glorious, that unless he
had prepared a way for coming to him, and obliged us
by his command to take and use it, it had been pre-
sumption to have approached with this familiarity.
But there is little true reverence in making respect a
plea for disobedience. Think you that God's dwell-
ing in our nature in Christ — that the privilege of
adoption to which we are brought by him — that the
free spirit of children in our hearts, and the Lord's
express commands to boldness and freedom, in im-
proving of his usefulness for us engaged by promises
— that these are not warrants sufficient to embolden
us?
Object. 3. But how shall we mix them ? l* Mix
ISAIAH LXIII. 16. 229
them often in your meditations and thoughts of God,
and you will find such a mixed frame. 2. Give the
predominant care to keep from that extreme to
which, by nature, or temptation, or special weakness,
you are most inclined. 3. Do what you can to main-
tain such thoughts of God which you are helped
unto, when admitted most into his fellowship — such
thoughts as influence grace most, and render your
pleadings most savoury to yourself, when in a spe-
cially reflecting frame, and most acceptable to him.
4. Study faith and tender walking. It is an evil con-
science that makes men entertain strange thouo-hts
of God oftentimes.
The second instance is Israel : Jacob, that man of
manifold afilictions and trials, forced to flee from his
father's house, afflicted by his father-in-law, pursued
by his brother, grieved about his children, and at
length driven to Egypt with his family, and there
dieth. The Lord's people from him are commonly
called Israel. This holy man is eminent for his wres-
tling with God. Gen. xxxii. 26 ; Hos. xii. 3, 4, where
it seems he was so mighty in bodily and spiritual
exercise combined. He hath his refuge unto God
in a great strait ; and when opportunity is off'ered,
he behaveth princely (as the word is) in it — not
like unto our faint, cold, languid desires, scarcely
worth the name of prayers, let alone of wrestlings. 1.
We, if there be difficulty in the work, are ready to
give over, and to wait for a better time. It is spe-
cial valour to wrestle, which implies opposition. 2.
A few cold wishes will serve the turn with us, but he
could spend a night in wrestling. 3. Opposition from
our own unbelieving hearts will discourage us; but
such, from God himself, doth not put him off" his
230 SERMON ON
duty. 4. If we perforin tlie duty in any tolerable
manner, we are satisfied ; but nothing but a blessing
will satisfy him. Oh ! who is it that wrestles long,
and gives not over, if it were a whole night, till he
get the blessing ?
I shall now add unto these two famous instances,
some few things, wherein we are far inferior to the
saints of old.
1. In living as strangers and pilgrims, albeit the
promises of the future life after death were more
shadowy than they are unto us. (See Heb. xi. 9, 10,
13.) This continued in Jacob (Genes, xlvii. 9), and
even in David's time, when God's people were settled
in Canaan (Psalm xxxix. 13, and cxix. 19 ; 1 Chron.
xxix. 15). But we are as settled inhabitants, with
fond hearts, purposes, hopes, and endeavours, laid out
on worldly things.
2. We are unlike them in zeal for God, and his
glory, word, ordinances, sabbath, and worship. How
bitter were their lamentations for the Lord's with-
drawing ; how bold their testifyings against all courses
of defection from God, often with great danger to
themselves ! As for us, we are well satisfied with dis-
honour done to God, if there be no real immediate
hurt to ourselves : yea, if our own petty enjoyments
be secured, there is little moan made for the calamity
of others, and the uncertainty of the case of posterity.
3. We are unlike to them in longing for the Mes-
siah's coming. They longed, watched, and prayed for
his first coming ; but we, little, for his second coming.
Though that degenerate generation amongst whom he
came did not know him, and handled him as a deceiver,
yet many and fervent were the longings of their fa-
thers for him.
ISAIAH LXIII. 16. 231
Our next predecessors are the primitive Christians,
whose posterity we are yet unworthy to be reckoned,
though we enjoy their privileges; yea, in that point,
have aivantages above them.
1. In the first age, immediately after Christ's as-
cension, there was the great affliction of Christ's re-
moval from them, the greatest trial that ever a poor
company of believers were tried with, as may be
guessed at, by Christ's using so many words of com-
fort against it. Whereas it is long since he went
away, and it is the nearer by so much to his second
coming.
2. They had the Jewish temple and ceremonies yet
standing, though dead, yet not decently buried ; which
bred them no small temptations and trials amongst
themselves and from enemies. (See Rom. xiv.)
3. The New Testament dispensation of the gospel
and the doctrines thereof, delivered to them by word
of mouth from the apostles and evangelists, and all
the proofs thereof drawn from the Old Testament,
which needed a great portion of the Spirit in the
dispensers, as it was afforded to them. Whereas we
have their doctrine consigned to writing by them-
selves, and that through the Spirit's direction.
4. And then, and immediately after, there was the
great scandal of the cross of Christ — a man lately
put to death as a malefactor ! Whereas we have
this confirmed to us by all the wonderful effects that,
by the power of the Holy Ghost, this doctrine hath
since had in the world.
5. A most stubborn hatred against the very name
of Christianity, rooted by the devilish idolatry of the
world and the power of the Roman monarchy arrayed
against them. Whereas now it is not so in any place,
232 SERMON ON
though the purity and reality of profession be yet
persecuted, and it is likely will ever be in some mea-
sure.
It is tnie they had advantages above us in other
respects, which did help sufficiently to balance these
disadvantages. But we are sadly unlike them,
1. In their wonderful charitableness to their poor
brethren, (Acts ii. 44, 45). Great were their expenses
in supplying the apostles and others, in their great
travels in advancing the gospel ; many strong proofs
did they give that their hearts were detached from
this world, and bound in love to the brethren. But
for our charity, it is evident, that, take away the
laws of a well-governed land for the provision of the
poor, and the reputation of the profession which
stands in giving somewhat on charitable occasions,
if all were left to free-will offerings, charity would
amount to a small sum.
2. Their mutual love, and harmony, and union,
which, considering all things, was a wonderful grace ;
to-wit, the great extent the church was speedily en-
larged into, the diversity and multitudes of nations
and languages of professors, and the great line of
separation which God himself had made, and for
many ages continued between Jew and Gentile. But
now, not only Christians of one nation, but of one
congregation, do rarely live in love and peace.
3. Their great, and cheerful, and patient sufferings,
and their forgiving spirit. Persecutors themselves
were sometimes wearied with them for the cheer-
fulness of their sufferings : they were often in an ex-
cess about it, and rushed upon death through the faith
of the glory and reward of sufferings. But for us, a
little fining is more heavily taken than death was by
ISAIAH LXIII. IG. 233
them ; and suffering even for a good cause, is com-
monly reckoned no small calamity.
4. Their great and constant pains in promoting
the gospel, and spreading the name of Jesus through
the world, which the Lord blessed with a wonderful
success. But these advents are gone. Nations pro-
fessing Christianity even in some purity, manage
trade with the heathen and infidels, for advancing
the interest of riches; but how little that of religion
is minded, no man can be so blind as not to see it,
and every tender heart ought to regret it as a sad
degeneracy.
Not to bring in the instances of the apostles, in one
of whom — ^Paul — we may find enough to put us all to
the blush ; whose pains, and prayers, and tears, and tra-
vels, and work, and sufferings, in advancing the gospel
as a minister, and honouring it as a Christian, are so
high, that many may think them rather matter of ad-
miration than of imitation, though he expressly, by the
Holy Ghost, enjoins this last, (1 Cor. xi. 1) — prede-
cessors are nearer to us — the worthies that lived be-
fore us in this land, about the time of the Reforma-
tion from Popery, who were also under great disad-
vantages in respect of us, though they also have gone
far beyond us. As, 1. The darkness they were in as
to many points of doctrine, and especially about the
worship and government of God's house, which the
Lord hath since clearly revealed from the word.
2. The smaller m.easure of the gifts of praying and
preaching which were then dispensed, as it may be
evident, in comparing what is on record of their la-
bours, with what is common now. 3. The great and
universal opposition of the church in those days, un-
to the truths they professed, and to themselves, a
234 SERMON ON
preachers and professors thereof. The Popish doc-
trines then were but a coming to the light, and the
light but a growing for the discovery thereof. 4. The
rareness of the scriptures themselves, which were kept
from the people by unworthy bishops, and bloody
laws. Yet under all these disadvantages, we are far
outstripped by them,
1. In their stedfast suffering for such truths as
were neither so much cleared up as either they are
now, or as such are which have been the trial of this
generation, neither were always fundamental; yet
they did adhere to them at all hazards, and many,
to the loss of their lives in a cruel manner.
2. In their great valuing of the smallest means of
grace, even the bare reading of the word. Oh ! if
there were such an edge on professors as was then,
ministers would have other sort of congregations to
preach unto.
3. In their honest plainness and sincerity in walk-
ing up to their light. They were not detainers of the
truth of God in unrighteousness, as so many are, who
are owners of knowing heads, and unholy hearts ;
heads full of light, but hearts void of true spiritual
life, and sense, and tenderness. Oh, how many apes
are there, and imitators of these worthies in the
land ! How many counterfeiting their outward car-
riage, while crossing their doctrine ; and most pro-
fessing their doctrine, while hating their practice.
One great objection I must remove for the render-
ing this sad comparison the more humbling and con-
vincing, and for preparing our way for application ;
and it is this. That all these predecessors of ours had
singular helps and advantages above us, which make
the case very different : As, 1. The Old Testament
ISAIAH LXIII. 16. 235
saints had extraordinary means of converse with
God, whereof we are now deprived. 2. The New
Testament saints had an extraordinary measure of
the Spirit. 3. Our immediate predecessors had also
a great measure of this, suited to their emergencies
and work. I answer, as to the first, Extraordinary
manifestations of God by visions, dreams, and oracles,
are no such great advantages as we commonly think,
who are deprived of them. 1. Ungodly men had
them, so that they are not in themselves sanctifying
things : Cain, Balaam, Saul, a number of the most
ungodly had them. 2. They were not constant, but
now and then. 3, Oftentimes they were attended
with great terrors on the godly that met with them,
and terrible fears of death ; and therefore, were no-
thing comparable to that soft and calm voice of the
Spirit speaking clearly in the word.
2. As to that extraordinary measure of the Spirit
that the New Testament saints had, a great part of
it was for the increase of gifts, and giving other gifts
of tongues and miracles useful in that age. But true
holiness was still conveyed in the same way, and in-
creased by the same means that now it is. And
thereof further we find, that there were no small num-
bers of hypocrites and apostates found amongst them,
even in the best of those days which the church ever
beheld.
So that take all things together, and we shall find,
1. That the advantages that Christians had of old,
are balanced by others which we possess. 2. That
the main grounds on which they walked, and by which
they attained to such eminency, are the same that
we have : God himself to study, and know, and con-
verse with — the covenant of peace between him and
236 SERMON ON ISAIAH LXIII. 16.
them that emboldened them in all their addresses to
him — means especially of prayer, whereby to obtain
all blessings from him, according to his promises — a
rule of his will for a rule of their walk, wherein we
may say, by reason of the great light we enjoy, that
we are not inferior unto any of the generations of the
saints — the same grace to animate and strengthen — .
and the same recompence of reward.
237
THREE SERMONS
MATTHEW VII. 13, 14.
SERMON I.
" Enter ye in at the strait gate : for wide is the gate, and broad
is the way, that leadeth to desti-uction, and many there be which go
in thereat : because strait is the gate, and narrow is the way, which
leadeth unto life, and few there be that find it." — Matt. vh. 13, 11.
THE exhortation of my text is unto the main duty
of Christianity and religion, to make sure of
salvation ; wherein heaven and salvation are repre-
sented to us as the end of a journey, and a palace to
be entered into by a particular gate. The motives
are enwrapped together, first, from the multitude
that take the more easy way unto destruction ; se-
condly, from the great difficulty there is in taking,
finding, and keeping the way that leads to life; which
is a cause, that both few seek it, and many take up
with what is more easy.
We need not to stand to speak of Christ's wisdom,
in speaking of the mysteries of the kingdom of heaven
in parables. It was his constant custom, and a bless-
ed pattern it is ; and happy are they that have, bv
his Spirit, a gift of making the things of God plain,
238 SERMON I. ON
by such similitudes. It is a way that hath these
advantages : 1. It makes things plain, when the simili-
tudes are apt and pertinent, for it brings them down
to people's senses by sensible and obvious things. 2. It
hath a very native influence of taking with the fancy
and affections, as hath been successfully practised
by all the great orators and masters of persuasion.
3. It sticks in the memory, even as the sight of
a man's picture makes one remember him better
than the description of his person, or an account
of his name. 4. It promotes heavenly-mindedness.
The many parables in scripture from sowing, and
fishing, and planting, and building, and walking, and
running, and fighting, may, and ought to bring
spiritual subjects to our thoughts, when we see or
hear of such things. Two faults in this matter
are carefully to be avoided. 1. Light and trifling
similitudes or resemblances, that may reflect on the
gravity of divine matters. 2. Too hard and strait
pressing of them. They serve only for illustrating,
and not for proving, and are not to be pressed beyond
their scope and drift.
The other thing we shall speak of in general is this,
that even Christ himself is much and often speaking in
his ministry, of the rousing and awakening subjects in
religion ; as the fewness of the saved, the difiiculty of
salvation, and the hardness of the labour required
about our soul's eternal welfare. And if Christ be
much on this subject, then, his servants should take
laws of him, and imitate his practice, and hear such
doctrine gladly, especially since, 1. Nothing is more
profitable, than to prevent a cheat in your eternal
state; and this is its design; and this cheat is usually
carried on by such a principle as this, that salvation is
MATTHEW VII. 13, 14. 239
common and easy. 2. Nothing is more suitable, since
these heart-plagues and accursed principles are sown
in the heart of every man by natural corruption, and
watered by the devil's temptations. And, 3. It is
specially useful and seasonable in such a time of try-
ing and stumbling, when we may see the shells of
many a wrecked professor.
And to enforce this subject on your thoughts, as a
preparative to the hearing of it, consider some things
in Christ's pressing it, which make it far more
weighty.
1. He came down from heaven, in the purest and
strongest love to fallen sinners, and gave unquestion-
able proofs of it. Surely, then, he would not lay un-
necessary burdens on them. Many a burden that we
could not bear, he bore on himself, and leaves none
in the room thereof but what is simply needful,
(Matt. xi. 28, 29, 30).
2. He knew better than any, both the number of
the saved, and the difficulty of salvation: he knew
his own little flock, and all the hardships they were
to endure, so that his testimony is yet more to be
weighed.
3. Never was any in his name more full and large
in offers general and unlimited of a right to him, and
in promises of salvation by him, (Matt. xi. 28, 29 ;
John vii. 37, and v. 40).
4. In his own ministry, he was generally sweet and
alluring, according as is hinted in Matt. xi. 16, 20.
He was not a severe John Baptist, but was a kind
tender-hearted pastor.
5. He knew men's hearts best. Ministers guess by
their own experience and the word ; but he hath an
immediate view of men's hearts, and therefore, his
240 SERMON I. ON
testimony, both concerning their duty, difficulty, and
danger, is far more weighty.
6. He was the clear discoverer, and mainly the
author of the way to heaven. He had infinite mercy
in preparing it, suitable wisdom to know it, and all
authority to determine it, as the only way that all
must take and follow.
7. We may speak also of his own experience in
this matter ; that though his case was singular, both
as to his difficulties and assistance, yet even this is
proposed to us, as a moving pattern for our imitation.
(Heb. V. 7, and xii. 2, 3). If the heir of heaven, by
birthright, did enter therein through much hardship,
much more are we to lay our account with the like.
Let us therefore, from these things, be stirred up
to hear what our Lord teacheth us in this plain ex-
hortation ; which for the more orderly handling of
the matter, passing the order of the words, we shall
reduce to these heads: 1. There are two different states
that all mankind enter into after this life ; the one
is called life, the other destruction. 2. There are
two different ways that lead thither. 3. It fares with
men as to their eternal state, according to the way
in which they walk in this life. 4. The difference of
the ways is the cause of the difference of the numbers
that walk in them. And then, after the handling of
these, we shall come closer unto the exhortation given
by our Lord, with its grounds.
Observ. 1. There are two different states of all
mankind after this life, and no more. Many differ-
ent states are there in this life as to our outward con-
cernments of body, mind, or other interests ; but the
greatest of all is that which is the true emblem of
this — even the state of men's souls, in peace or en-
MATTHEW VII. 13, 14. 241
mity -with God. This is commonly acknowledged,
and the inference is plain in it, both in its predic-
tions (Kom. ii. 5, 6, 7 ; 2 Thess. i. 8, 9), and in the
account of the form of the judgment to come, (Matt.
xxiv. 34, 41, 46). That there are but two is also
evident, both from the scripture's silence of any
others, and the peremptoriness of the grounds of
men's being determined and sent to these, even as
they are found in the first or second Adam. That
they are different states, is commonly acknowledged,
yea, the difi'erence is vast, and greater than being and
not being.
Use. — ^This plain truth calls more for application
unto consciences, than any great pains in informing
the mind about it. This calls for,
1. Frequent and serious meditation of it. Men
think often too much on any change in their condi-
tion, if it be but probable, whether sad or joyful ;
but this certain and great change hath little room
in your thoughts. You sometimes want matter of
meditation : here is that which may still be fresh —
a great, certain, speedy, eternally-lasting change that
is to pass upon you. Suppose a great prince is send-
ing for you all, to carry you into a strange land,
where some of you shall be miserable slaves, and
others advanced to great state and dignity, — if I may
thus allude to the proud king's commission. (See
Isaiah xxxvi. 16, 17.)
2. Undervaluing, and thinking little of your other
present states. They are all but trifles in comparison
of this. Present states are but small, future are un-
certain. It is sadly strange, though very common,
to see people living in this world as they were never
to leave it, and minding a future state as if they will
Q
•242 SERMON I. ON
never be in it — so common is it to see gross unbelief
veiled with fair and full professions of belief.
3. In thinking which of tlie two shall be yours.
If there were many, or if the difference between the
two were small, this meditation were the less needful :
but now it is so necessary, that, indeed, it is insepa-
rable from the real and serious belief of the truth.
To lielp you in this,
Observ. 2. There are two diiferent ways wherein
all men walk toward this different state. We shall
not urge any difference between the way and the
gate, since the words are parabolical, and the inquiry
seems neither sober nor profitable. One way leads
not unto both, or either. The ways are as far differ-
ent in their kinds as the states are in theirs ; yea, the
difference is that of contrariety and opposition. Not
to speak of the difference named in the text, reserv-
ing it unto the particular notes, but of that which is
proper and elsewhere in the word — ways are distin-
guished mainly thus, 1. From that which the walker
leaves; 2. That which he aims at and approaches
to — as is known in familiar talking of such things.
Now, these ways differ in both exceedingly. He that
walks in the way to life, leaves sin, the world, and its
vanities, and draws near unto God, pursues after ho-
liness and communion with God; the other walks,
by a leaving of God more and more, for, being bom
with his back towards God, though he be often called
on, he returns not, but goes on in pursuing after
vanity and a happiness in somewhat besides God.
(See Heb. x. 38, 39.) So that the ways differ exceed-
ingly, not to speak of the different rule by which they
v/alk, and other differences handled from Romans
viii. 1, 4.
MATTHEW VII. 13, 14. 243
Only take it in a few plain words — 1. The gfodly
man's way is in a course of communion with God in
Jesus Christ; the wicked's way is in estrangement
from him : this they love and pursue, (1 John i. 3 ;
Psalm Ixxiii. 25, and xvi. 7, 8). 2. The one, in a
study of conformity to him in holiness ; the other, to
a conformity unto the world in vanity, (Rom. xii. 2).
3. The one, in a way of faith and trusting God ; the
other, in unbelief, and resting all upon the force of
sense and reason. Now, that these differ, is no ques-
tion, and that there are no other ways wherein men
walk, but in one of these, is evident. What may be
said of infants, and such as are without the church,
is another question, which belongs not to our purpose.
Use. — But here comes the most needful question.
Which of these ways do we walk in ? We cannot
walk in both, no more than be in both states here-
after. To enforce this,
Observ. 3. It fares with men as to their endless
state, according to the way they take and walk in
now. This is already cleared in its grounds and
proofs. (See Rom. ii. 5, 6, 7.) It is not more un-
suitable unto God's goodness and faithfulness to send
a holy believing soul into hell, than it is to his holi-
ness, justice, and truth, to bring an unholy unbeliever
to heaven. So that here, the gate is shut by dread-
ful bars against the presumption of the unholy man,
and is shut in mercy against the fears of a holy ten-
der believer. You may then hence know what shall
be your future state, if you can find out your present
way.
Observ. 4. There is a great difference betwixt the
numbers of the walkers in these different ways.
There is a. great train in the one, and but a few in
244 SERMON I. ON
the other, as is commonly testified in the word ; yet
is this to be understood only comparatively, for even
the godly, considered by themselves, make up a vast
multitude. (See Rev. vii. 9.) And, that we may
consider this first as a caution of the other, these
things shew that they are a great number who enter
into life :
1. The price that was laid down was surely for
some considerable purchase — that though there be
still an infinite disproportion between the infinite
price and the purchase, yet, surely, it was laid down
for the remission of the sins of many.
2. Of this sort have some been in all ages since
righteous Abel ; since men began to " call upon the
name of the Lord," (Gen. iv. 26), wherein Adam
himself hath been priest and prophet, to this day
have there been always some walking in the way to
life.
3. Consider what a great harvest was gathered in
after that blessed heat and rain of the Holy Ghost
on the apostles, so that even of the Jews (Acts xxi.
20) there are many thousands, and many more of the
Gentiles.
4. Consider what a great cloud of witnesses for the
truth, by sufi'erings, there has been in many ages and
countries, even of sufi'erers unto death, of whom all
charity commands to believe, that they entered into
life, according to Christ's promise made to sufferers
for his name's sake.
5. Consider how largely the gospel hath been spread
by the mercy of the Lord's blessing on his servants.
See but of one man (Rom. xv. 19). Even in the
apostles' days, the church was greatly spread; and
more, thereafter, throughout all the Ronmn empire,
iSIATTHEW VII. 13, 14. 245
a great part of Asia and Africa. And this sheweth
there were great numbers, in that days of the spread-
ing of the light of the gospel, use to be times of its
power ; and that the Lord still hath some to gather
in, or ripen, where it is continued.
And particularly as to the place of the world we
live in, if we consider, 1. The long time the gospel
hath been amongst us ; 2. The many rich gifts he
hath bestowed on his servants ; 3. The rare acts of
providence in preserving, as well as in bringing in
the gospel amongst us ; 4. The multitude of profes-
sors tolerably blameless ; 5. The many godly parents
that have a godly posterity, as a witness from heaven
against the men who say that children are out of
God's covenant, and deny the duty of instructing
them ; we may safely conclude, that there is a con-
siderable number in the land that shall enter into
life, as there are many already entered therein.
Having thus cautioned this truth, we shall now
confirm it in that only sense wherein it is true, and
wherein here it is asserted : and it is observable, that
it is commonly spoken by way of comparison, as here,
either with them that perish, or of the sincere with
hypocritical professors, (Matt, xxii, 14, and xx, 16).
And though it be commonly acknowledged, yet be-
cause it is not duly pondered, we shall lay forth the
truth of it before you from these considerations.
1. Consider what a vast multitude is deprived of
the very means of the knowledge of the way to
heaven. Alas ! the Bible is in but a few languages.
Many millions of sinners have never heard Christ's
name, and never had the messengers of peace pro-
claiming salvation to them in his name. A subject
of very sad meditation is this. Many worshipping
246 SERMON I. ON
sun, moon, and stars, and the devil himself in a yisible
and deformed shape — their case is hopeless, and so
hath it been for many generations, and likely so to
be, till the Lord wonderfully appear for their deli-
very from the snare of the devil.
2. Consider what a great number of those that have
any thing of the means of salvation, have them so
mixed and corrupted, that there is little success, and
little hope thereof. These corruptions are, 1. In
doctrine ; where, as Paul speaks, they corrupt the
simplicity of Christ's gospel by their human inven-
tions ; as the Popish church, which has the Bible,
but bound up from the people ; Ciirist as Mediator
preached, but saints joined therein with him ; justifi-
cation by faith, but by conjoined works ; hell and
heaven taught, but purgatory added thereunto.
Now, where such doctrines are taught, there is little
hope of any sound conversion to be wrought thereby.
2. Corruptions in worship, which when great, render
it altogether unacceptable. Prayer is offered unto
God, but through idols ; sacraments are lamentably
corrupted, and mutilated, and clouted with men's
foolish inventions; and that of the Lord's Supper
turned into the most abominable and ridiculous ido-
latry in the world — to worship a bit of bread, and im-
mediately to eat it, a,nd yet, that, as the real substan-
tial body of Jesus Christ. Now, what hope is there
of any communion with God, or communication of
grace from Christ, in such ways of worship^ Be-
sides, their public prayers and service in an unknown
tongue, and thus, the common people are deprived of
the hearing of the word read, which in such a case,
is more valuable than all their preaching. 3. Cor-
ruptions in government and discipline, which in this
MATTHEW VII. 13, 14. 247
case of the Papists are so great, that they render
their salvation yet more hopeless : As, 1. The whole
frame of that Babel stands upon the pretended infal-
libility of their church, which is the very root of that
wicked kingdom. And this being more carefully
taught than any of the fundamentals of religion, and
easily believed by a people nursed up in profaneness
and ignorance, and in natural carelessness about their
salvation, makes their case very dangerous. 2. Their
wicked Hierarchy, or Satanarchy rather, is very dan-
gerous to souls. By this, the priests rule over the
consciences of the people, and bishops over the
priests, and the Pope over the bishops — and thus
he becomes indeed the son of perdition, yea the
cause and father of the loss of many souls. 3. Their
damnable devices of satisfaction for sins, and indul-
gences for sins to come, and thus they make merchan-
dise of souls, in a more gross manner than is to be
found in any religion in tlie world. This hath these
pernicious consequences : 1. It looseth the reins unto
profaneness ; 2. And leads men into the natural sin
of hypocrisy and feigned shows, of devised and im-
posed duty, instead of true and real holiness ; 3. And
leads away from Jesus Christ, and brings them to
depend on self-justification. In a word, it is a reli-
gion framed by Satan and wicked men, to answer a
carnal heart's desires to the full, and is indeed a sor-
cery, and a most prevailing one, (Rev. xviii. 23).
And the judgment is : " If any man worship the
beast and his image, and receive his mark in his fore-
head, or in his hand, the same shall drink of the wine
of the wrath of God which is poured out without
mixture into the cup of his indignation ; and he shall
be tormented with fire and brimstone, in the presence
248 SERMON I. ON
of the holy angels, and in the presence of the Lamb,"
(Rev.xiv. 9, 10).
3. Consider that where the truth is in some good
measure purely delivered as to the matter, there are
but a few that are ministers of the New Testament
indeed, full of the Holy Ghost, and bearing their
Master s image, and going at his call, and feeding in
his name. And though conversion doth not necessa-
rily follow on a minister's godliness, and his lawful
call, yet commonly there is little success where there
is such a carnal ministry, as that place (Jerem. xxiii.
32) holds forth in some degree : " Behold, I am
against them that prophesy false dreams, saith the
Lord, and do tell them, and cause my people to err
by their lies, and by their lightness ; yet 1 sent them
not, nor commanded them : therefore they shall not
profit this people at all, saith the Lord." This is a
blessed appointment of Jesus Christ, and of absolute
necessity to the well-being of the church, and of con-
stant continuance therein, (Ephes. iv. 12, 13, 14),
and it is highly to be esteemed. But there is no rea-
son that the honour of the office should cover the
faults of them that are clothed with it. Faults that
cannot be hid, that are plagues in many ministers
throughout the churches, are, 1. Undertaking the
work, and setting themselves in the way of prepara-
tion unto it, without any call from God, or spiritual
sanctifying impression which might conclude a call.
2. Studying of human learning for the increase of
gifts, rather than studying true conformity to God in
holiness, which is a great qualification. Hence is it
seen, that the most learned, and men of greatest
gifts, have least or no grace ; though sometimes it
be otherwise, to testify, that learning and grace are
MATTHEW VII. 13, 14. 249
not inconsistent. 3. The much mixture of man in
the dispensing of the gospel, (1 Cor. i. 17, and ii. 4),
so that preaching, by many is done as a proof of their
parts and learning, rather than the pure and lowly
mean -whereby Christ hath resolved to save believers.
4. The little standing in God's counsel, and acting
with a dependence on him, and the influences of the
Holy Ghost, which is a cause of much sad work,
(Jer. xxiii. 22).
Now, all these faults in ministers have these pre-
judices attending them as to the people: 1. Some
from the evidence of these things have rejected the
ministry, and spoken evil of it, — a great sin, though
it is sad that they should have such a temptation ;
and which is more pernicious to them, do join them-
selves to such in whom greater faults are to be found.
2. The Holy Ghost works not, or rarely, with their
ministry, but in justice withdraws, when he is not em-
ployed nor depended on more than he may and ought
to be by any godly man in any employment of the
mind. 3. And even these workings are not missed
by people ; but as such ministers come in their own
name, so the people hear them as such, and never
inquire after more than what is man's therein ; and
instead thereof, have their heads stuifed with notions,
and knowledge sometimes increased, and affections
tickled by some human devices and flashes of wit, —
which things are mighty pleasing to a carnal heart,
both to give and take, both by precept and example.
4. And such carnal ministers usually lead the people,
both by precept and example, into such a sort of
practice of godliness as is found with themselves ; for
ordinarily, except where the fear of God overawes,
or where a man is gross in his walking, no man will
250 SERMON I. ON
deliver such a frame of practical godliness to others
which is cross to his present attainments or resolu-
tions at least. But of this more fully, when we
speak of ourselves and our own case.
4. Consider, besides all these things, and though
all these were removed, how small a number of
them that have the gospel purely preached, and by
faithful ministers, do profess any thing ; I mean, do
not so much as take on an honest-like name of
Christians. Few will be found, if you search them
out wisely ; and that will be by searching after their
professed obedience to law and gospel. 1. By the
consideration of the law, many sorts of hearers are
visibly cast out. To begin with the third command-
ment, all swearers and forswearers, that commonly
and fearlessly take his dreadful name in vain, are
out of the way of professors: all sabbath -breakers :
all eminently unfaithful in their relationship, and in
the duties thereof : bad husbands, wives, parents, chil-
dren, masters, servants : all hearts misordered, and
persons under the prevalent power of passion, malice,
and envy : brawlers, chiders : all unclean beasts, that
burn in their filthy lusts, though in the heart only :
all thieves, extortioners, and such as get unjust gain :
all noted liars, that make no conscience of their
words, especially in backbiting and speaking evil of
others : all covetous persons. 2. As to the gospel,
they are not to be reckoned professors who give any
visible token of contempt and despising of its minis-
try, and turn away their ear from hearing the word :
who are openly negligent in performing the duties
which are required of them, as family and secret
worship in prayer, and rending God's word : whose
conversation is nowise influenced thereby as to any
MATTHEW VII. 13, 14. 251
change, but who live just as if they were under heath-
enism.
5. Consider how many professors who are not
guilty of any of these gross evils, yet have a tainted
profession. I mean, in such spots as observers may
perceive as evidences of their unsoundness. Many
such things there are. A temptation suitable to
their corruptedness coming, is welcomed by many, as
the thirty pieces by Judas : a trying time, when suf-
fering for the profession cometh, and then are they
burnt up by this sun.
6. Consider how many untainted professions are
unsound before God. When trials are not great,
unsound professors may rub them out : when tempta-
tions are not strong, common restraining grace may
prevent their being cari'ied away who yet may be
heart-workers of iniquity, and may be dust in God's
balance, though all the world besides cannot see
their lightness. This sad truth should not be im-
proved into an uncharitable censoriousness of others,
but to a jealousy over ourselves, and a belief of this
grave truth, that few enter into life.
And as I brought the caution of the truth home
unto ourselves, so shall I also in this, and shew you
on what considerations it is evident that there are
few comparatively that shall be saved in this land,
and who walk in the way to life. And in this I shall
use such freedom as, I judge, becomes an ambassador
of Jesus Christ.
Consider, 1. How evidently the multitude walk in
the way of profaneness, which leads to hell. He is
a stranger to England that is ignorant of it. Now,
how many thousands of such there are, would be
found no easy work to reckon. Such all carry the
252 SERMON I. ON
brand-mark of tlie devil. This profaneness prevails
generally in some places, and too mucli every where.
London may be a scantling of this.
2. Consider how many souls are poisoned and
murdered by their teachers. Not to speak of the
Papists, who in England are in a far more hopeless
case as to salvation than if they were shut up in
cloisters in Spain or Italy ; neither need I speak of
the gross errors and damnable heresies that many
are fed with unto destruction ; neither shall I name
any party. But in general, whoever are fed with
doctrines contrary to those foundations, and drink
them in, must certainly perish : — 1. To the doctrine
of the Trinity of persons in the unity of the God-
head. 2. To the incarnation of the Son of God. 3.
To the satisfaction paid to justice for sin. 4. To the
justification of a sinner by a believing laying hold of
this satisfaction. 5. To the authority of the written
word, both in revealing truth to be believed, and pre-
scribing duty for practice. But I would speak ra-
ther of such teachers as have the greatest multitude
committed to their charge, and the main allowance
in the time for the discharge of their calling ; and I
do it not out of reflection on them, nor out of par-
tiality, but from a real compassion on the perishing
multitude of this nation, and to stir you up unto the
like sense, and to pray for the Lord's pitying them.
And of them, without any breach of charity it
may be said, 1. As to their persons ; 2. And then,
their way of ministry.
1. As to their persons, which is very considerable
for misleading the hearers. 1. The generality of
them know not God, nor his Son Jesus Christ, in any
saving experimental way : they walk not with him,
MATTHEW VII. 13, 14. 253
nor have his image on them. It is a greater matter
to know God savingly, and to have real acquaintance
with him, than is commonly thought. Their com-
mon, carnal, and earthly mindedness, and walking
after the flesh, doth sadly prove it.
2d, They run unsent. How few have a real call
from Jesus Christ, to dispense his word and gospel.
Their way of entering by simony and unlawful means,
and into the rooms of faithful believers ; their evi-
dent caring for the fleece rather than the flock, doth
sadly shew it.
3d, They are generally insufficient and unable for
the work they pretend to be about. The sufficiency
of several is no cover for the lamentable insufficiency
of the generality.
4th, They are generally negligent in their calling.
Though in these parts, on obvious accounts, there is
some more diligence in preaching, yet there is little
of this through the land. And as for the Noncon-
formists their neglect of this, their case varieth, for
the generality of their hearers are an uncertain com-
pany, that scarcely look on those they hear as their
pastors.
2. As to their ministry, we may find, besides what
is hinted, these things, which are very dangerous to
souls. There are those errors commonly taught, — 1.
That people are regenerated in baptism. 2. That
such as are obedient unto the church are all good
Christians, and accordingly are spoken of, in life and
after death ; which is a marvellous hardening of the
wicked. 3. Speaking evil of strictness, and precise-
ness, and spirituality, when they do so of them that
study the same, who are generally neither lovers of
them nor beloved by them. Now, who can tell the
254 SERMON I. ON"
pernicious consequences of such doctrines, which,
alas ! are to be read off the conversation of the gene-
rality of their hearers ? 4. For worship, fopperies,
and mocking of religious worship ; and mingling
many human devices, and symbols, and badges of
conformity with, or inclination to, the Mother of
Harlots, especially in their prayers and sacraments.
All which shew that it is no wonder that we con-
clude the generality of England's inhabitants to be
in the broad way to hell.
Consider, 3. How many that have escaped these
evils, and are some way clothed with a profession of
the faith of purer doctrine and practice, of purer
worship, are yet sadly unsound at heart. The evi-
dences given in the general may be here particularly
applied for confirmation of this truth as applied unto
us. I shall add a few more.
1. How many ignorant ones crowd in amongst pro-
fessors, that are ever learning, and never come unto
the knowledge of the truth. 2. How many perishing
under secret lusts, as secret leaks in a fair-like vessel,
which appear most in a storm. 3. How many carnal
compilers with every wind of temptation, with every
turn and change — men that count gain godliness, and
hardly can be persuaded of the lawfulness of any
course that may expose them unto suffering ; and re-
solve still to save their stake, be the game played as
it will.
In short, the characters of godliness in the word,
agree unto a very small number ; so that select and
sum up from all, and you may see that the saved, in
comparison of them that perish, are very few.
Use. — Lay aside any deceitful principle about the
multitude of the saved, and be no more confident
MATTHEW VIT. 13, 14. 255
upon the same ; but exercise jealousy the more, and
search more.
Observ. 5. The difference of the numbers of them
that obtain these two states, is because of the differ-
ence of the ways that lead thither. All that know of
life and destruction, desire the better, and to escape
the worse. But their hinderance is, the difference of
the ways. The way to destruction is open, broad,
and easy ; the other way to life is strait, difficult, and
narrow. Of the particular properties of the two
ways, we shall speak afterward, if the Lord will.
Now only of this general : If the way to life were as
sweet, and safe, and taking with flesh and blood, it
would be filled with travellers : but it is not so, and
as we shall hear, cannot be so. Let us then lay this
to heart, that it is men's unwillingness to meet with
labour and difficulties, that discourages many — it is
their being bewitched with the present ease of a sin-
ful path. Admire, then, the folly of mankind who are
thus taken with the circumstances of the way when
the issue and lodging-place are so far different.
SERMON IL
" Enter ye in at tlie strait gate : for -wide is the gate, and broad
is the -way, that leadeth to destruction, and many there be which go
in thereat : Because strait is the gate, and narrow is the way, -which
leadeth unto life, and few there be that find it."— Mat. vii. 13, 14,
Eternal concernments are so weighty in them-
selves and of so near importance to every man, that
nothing can be a greater kindness, than to give real
help and warning hereabouts. But through men's
256 SERMON ir. ON
unbelief, it is commonly little valued, and little im-
proved.
Having already given you the general truths hinted
in the words of my text, we shall now enter upon the
particular handling of these words. And they afford
to us these things, as the subject of our exercise :
1. That the way to heaven is narrow and strait,
and to hell broad.
2. It is the Lord's will, that men should walk in
the narrow way.
Of the first of these — that the ways to heaven and
hell are greatly different, not only in their issues,
but in the paths themselves — in handling of this, we
shall shew, 1. Why the one is called Life, the other
Destruction : 2. Why the course that leads thither,
is called a Way : 3. Shew the different properties of
these two ways.
Firsty Of the difierent ends : — ^Heaven is called life,
not only from the common signifying of all happiness
by the term Life, but because it is the thing pro-
mised in the first covenant, (Gal. iii. 12), albeit now
attainable only by the second and better covenant ;
and because it is truly life, in comparing it with the
present life of nature.
1. Compare it with the life of nature ; this union
of soul and body in a tolerable harmony. 1. This
life, at best, is a moving towards death. Man is on
a journey from one grave to another, from one womb
to another, in our common mother the earth. Life
now is but as a candle: while it is burning, it is wasting.
There is no such thing in heaven. There, time is
concluded ; eternity is the only period (and this con-
cludes all periods) of its duration. 2. This life,
even though it wanted this period, hath many mise-
MATTHEW VII. 13, 14. 257
ries in it, that take away its deserving such a name ;
such as, its sorrows, crosses, (Rev. xxi. 4, 6). 3. One
generation thrusts another away. Life is now a flit-
ting moveable : the fathers must give place to their
children, and they to theirs. In heaven there is no
such thing.
2. Compare it with the life of grace, or that new
life that the Lord by regeneration begets in his chil-
dren. That life is but a life of preparation unto this
in heaven, as the child in the womb is to his coming
into the world. Its best is but an earnest of what
is possessed fully afterwards.
3. It wants not its own twinges, and faintings, and
swooning fits ; many spiritual diseases there are in
the regenerate, besides all their hard work Yet it
is more deservedly called life, if compared with the
other.
The state of men in hell is called Destruction, the
most terrible name of any evil : — not a destruction
of their being, nor of their sense of a miserable being ;
these are preserved : nor of any evil thing in them ;
all of this sort remains. But it is called thus, 1.
Because there is a perfect and full removing of every
thing that is really comfortable unto them ; it reaches
both soul and body. 2. Every evil thing is present
— evil company, an evil place, an evil and miserable
condition ; universal torments in soul and body of an
eternal endurance, without ease.
Ere we proceed, we shall apply this into your con-
sciences.
Believe both, firmly. Do you believe the sad state,
as well as the joyful one 1 It is men's self-love
that makes them more ready to believe the great
R
258 SERMON II. ON
tilings of good than evil, as deserved in spiritual
matters ; -when yet, in other things, it is more ordi-
nary to do the contrary. This great truth of the
greatness of heaven's happiness is best believed, when
these things have their due weight with the soul :
1. The faithfulness of the promises. 2. The spring
and end of it — that free grace may be glorified.
3. The worth of Christ's purchase, and the price
paid for it. 4. The aspiring nature of the new life,
like an infant framed to live in a more open place.
5. The greatness of the tastes and earnests of it got
in this life.
As to hell in its greatness of misery — when, 1.
The faithfulness of the threatening and threatener ;
2. The design of the threatener — the glory of his jus-
tice ; 3. The deserving of sin, which the knowledge
of the greatness of the party offended, and holiness of
his law broken, do mightily shew ; 4. The first fruits
of this, in horror of confusion, and rage against God,
and his law, and holiness, in some of the wicked —
when these things are duly pondered, then may men
attain the faith of this. Believe them — for as they
are the main principles of your religion, so are they
of most eff*ectual influence upon men's hearts and
lives, when the faith of them is once well digested.
The true belief of these plain propositions commonly
professed will produce a deep impression, a high es-
teem, and due exercise about those things; which
may serve as marks of your faith.
1. Time, precious time, and especially, time under
the gospel : — that is the only thing between us and
our eternal lot ; precious for its use of preparation for
it, and for divine long-sufi"ering acted on, and in
MATTHEW VII. 31, 14. 259
time. It should be redeemed by many, well im-
proved by others ; and it may be holily wearied of
by others, whose hope is lively.
2. God's favour in Christ: — how should this be
esteemed, prayed for, and praised for, and thankfully
kept : this is our right to happiness.
3. Holiness and sin : — how should men's affections
change in reference to these, which are the ways to
those great and different states.
4. This life and all its concernments : — this faith
would make us go up and down, as unconcerned how
this world goeth ; like a man carried in a vessel over
the seas, travelling to take up an abode for all his
days, is not concerned in learning the art of sail-
ing, which others that intend to live on and by it
will do.
I leave it with these few notes : 1. It is the great-
est difficulty in religion, to believe firmly these things.
2. The greatest advantage to a believer in his walk
and exercise, is from the belief of them. 3. The
greatest and most common cheat in religion, is about
the pretended and alleged faith of them.
The second thing to be handled is, the term of
" the way," and " the gate," applied unto that course
and exercise which the Lord hath appointed for
going to heaven, and for those which men walk in to
hell.;
This way of expressing, not to urge it too strictly,
holds out to us, 1. That these different practices of
godliness or ungodliness (for so shall wc call them,
until we determine them more particularly), have
these different states as their end: they lead to them,
as a way doth unto some place, from which it gets its
name of such a way. So, ungodliness is the way to
260 SERMON II. ON
destruction, 1. By threatening from God. 2. De-
sert in itself. 3. And it is a sort of earnest of it :
There are begun degrees of destruction in the ungodly.
Godliness is the way to life, 1. By promise ; 2. Fit-
ness and meetness for it, (Col. i. 12). 3. It is also
an earnest of glory.
2. That there is labour and travel requisite iu
walking in them. Whenever you hear of a -way, you
hear of what implies travel. It is true, there is great
difference in ways, and in the manner of travelling, as
it is here ; but even the wicked want not their pains
in the way.
3. Travel in it must be progressive. He that walks
in a way, and goes not forward, doth nothing. In
the way to heaven, some are farther advanced than
others, and at some times more than others. And so
it is with them that walk in the broad way : sometimes
they may be not far from the kingdom of God, and
sometimes at hell's mouth.
4. From the term " gate," we learn that there is
an orderly and methodical entering on, or finishing
of that way : but because we would not press para-
bolic phrases too strictly, we pass it. And having
formerly spoken of this also, we forbear the applica-
tion of it.
The third thing to be handled is, the properties of
these two ways; the one called strait, and the gate
narrow ; and the other the reverse. I shall handle
these things distinctly, ere I add any application.
I. That the gate to life, and the way to it, is strait
and narrow. In handling of this, I would, first. Give
you some things that confirm that so it is ; secondly.
Shew wherein the straitness of it lieth.
First, That the way to life is hard and strait, 1. It is
I^IATTHEW VII. 13, 14. 261
seen in the confessions and practices of multitudes
that walk in the broad way : some never think on it;
some are affrighted from it, when thinking there-
upon. Upon this same account it is seen, that the
way to life is narrow, 2. In that the truly godly find
it very hard, and the longer, both the sweeter and
the harder. They at first seem to attain something
of sweetness in religion ; but afterwards, the work
and the trials are better seen. 3. In the hypocrite's
pain, which he finds in the external show of this
strait way (Mai. iii. 14), though it be certain, that
the hypocrite is not acquainted either with the sweet-
est, or hardest part of religion. But besides the testi-
mony of the word, the surest confirmation of this,
and the clearest, will be by giving a particular ac-
count of the straitness of this gate, and narrowness
of this way to life.
As the second thing wherein this stands, I shall
give you a brief account of the way to life, and of
the difficulty in each of them. And they all are but
so many stages in this way, and passages that a be-
liever must go through.
1. The new birth, (John iii. 3, 6). A man is never
in the way to heaven till this change pass over him.
This is a change, 1. Of nature. Oh ! how hard is it
for folks to put ofi" their nature ! They think they
make excuse for any fault, when it is said to flow from
their nature. This is a creation, (2 Cor. v. 17).
2. It is a most perfect change of inclination and af-
fections, that what was loved is hated now, and what
hated is loved now : and people know what a pain
there is in turning the inclination. 3. It is a change
"wrought by another power than theirs, which renders
it some way the harder, though the more sure and
202 SERMON II. ON
possible. Now, compare this new birth witli the na-
tural birth, or with death, which is as the soul's birth
into glory ; and the differences are very evident.
Alas ! how many are there that stand at this gate,
and by no means will pass it. What ! — change their
natures and cast off all their beloveds 1 — they cannot
hear of it.
2. The strait gate of the covenant. Shall I call
it strait, that is cast up so wide with a universal in-
vitation 1 Yet I may venture to call it so. It is so
strait, that no man with any of such baggage can
enter it, or will be willing. 1. The proud unhumbled
sinner cannot enter in here. He that comes not
empty and lost in his own sight, cannot be admitted
to make such a bargain with God for salvation.
2. The resolved idolater that will not sell all for
Christ in this bargain, and will not give up with all
other lovers, to make a new covenant with Christ,
cannot enter. (Matt. xiii. 44.)
3. There is the new life, which is a part of this
narrow way. This follows on the new birth, and is
the soul's promise in the covenant, that he will lead
a new life, (Rom. vi. 4). This new life is a great
and rare thing. We shall not insist at large on it,
but on a few properties of it.
1. It is a life of faith, (Gal. ii. 20, Heb. x. 38).
Formerly, the man lived by sense and reason : now,
he doth by faith, looking on a promise as a good
security ; and employing God, and acting faith on
it, whenever he is in any strait.
2. It is a life of sincerity and uprightness, or a sin-
cere life. Hypocrisy and deceitful shows he striveth
against, and in a great measure overcometh ; for
there is now uprightness in the inward parts, and no
MATTHEW VII. 13, 14. 263
corner of the heart that is reserved for any evil to
lodge in, though it may be found there in too great
abundance, (2 Cor. ii. 17).
3. It is a life of holiness. The Holy Ghost is its
author, the holy law of God the rule, and the holy
Jesus the man's pattern and example.
4. A growing life, and that all a man's days. This
new life being duly cared for, attains growth as long
as a man lives.
This life is called '' new," because the man lived
not this way before: and the rest of the world do
not so, nor ever did, nor will do. It is different from
the life of the world, in that it hath another food for
its strengthening, and air for its breathing; another
father, or another and more special way of begetting,
another end it lives for and aims at, with other vital
actings.
The third thing that shews the narrowness of the
way to heaven, is the cross. This is laid in the way,
and every man must resolve to take it up when he
wins to it, and follow Christ. " Whosoever will
come after me, let him deny himself, and take up his
cross, and follow me," (Mark viii. 34). It is true,
that every man meets with his crosses less or more ;
but Christ deals very plainly with his people, in tell-
ing them, 1. That their happiness is not to be ex-
pected in this life, but in the seed and seal of it :
he draws them to heaven by faith, to know what
his love hath prepared for them, (1 Cor. xv. 19; Matt,
xix. 28, 29). That they must lay their account in
resolution with the greatest suffering, even of the loss
of life, rather than to deny the least of his truth and
words, (Matt. x. 38 ; Mark viii. 38). 3. And that
264 SERMON II. ON
all their life long, and every day, they may meet "with
such things.
The fourth thing that shews the narrowness of the
way to heaven, is the work that is to be done by them
that walk therein. As,
1. The work of mortification, (Mark ix. 43, 45 ;
Col. iii. 5,) and that especially to be extended unto
the most beloved lust. How painful this is, many
may know ; nay, many venture on hell, rather than
thus to part with them. It stands also in some acts
of faith, as, 1. That such a lust is forbidden of God,
under pain of his displeasure. 2. In a striving reso-
lution to gratify it in nothing. 3. In calling for
help, both to mind and practice this resolution in our
walk.
2. The work of self-denial. Whatever the lust be,
as self-interest is very large, it must be denied, and
the interest of God's glory and service must sway the
soul in all things, (Mark viii. 34). ~
3. Tender and considerate watching.
4. The work of running on in this way, and
making daily progress, (1 Cor. ix. 24; Phil. iii. 10, 11).
5. The work of fighting and wrestling with spi-
ritual enemies, (Eph. vi. 10, 11) ; to watch, and learn
skill to put on, and handle wisely our spiritual ar-
mour with which the Lord has furnished us.
The fifth and last thing which shews the strait-
ness of the way to heaven, is the new trials that a
Christian meets with, and none but he, and these
from the Lord himself, for wise ends ; of which here-
after, — as, 1. The swoonings and faintings of the
soul through the Lord's withdrawing. (See Psalm
xxiii. 3.) 2. The labour of wrestling with him, when
his face is hid — a hard but ordinary trial.
MATTHEW VII. 13, 14. 265
I may yet add further, the gate of death is a strait
mid narrow gate, by which believers enter into life :
— that after the trial of all these last, this remains,
as the greatest difficulty ; not to speak of it in a na-
tural sense, but only as it is a trial, wherein a miscar-
rying is irretrievable : die amiss, and all is gone : —
and also, as the soul is often in the least fitness for
any work then. But the encouragements of faith in
this are great and strong: Christ the conqueror is
with his own in these trials.
II. That the way to destruction is broad and easy,
is seen,
1. In that men are born with their faces and hearts
towards this way; their inclinations lead them strongly
to it : — there is no need of any change on them to fit
them for it.
2. They have multitudes of temptations suited to
their sinful inclinations that, as a wind, drive them
on in it. Many lusts are gratified by walking in this
path, and many wise and noble after the flesh are
treading in it.
3. The Lord is often provoked, and may soon be,
to take ofi" any restraints that stand in their way.
(Psalm V. 10, 11).
4. They ordinarily shift ofi" easily all crosses for
Christ's sake, by complying with their carnal inclina-
tions.
5. They walk at liberty from any inward spiritual
bonds on their hearts and way. So it is called " a
walking after the imagination of their own hearts,"
(Deut. xxix. 19); opposed expressly to a walking after
the rule of the word.
Caution. — Notwithstanding of all these things,
266 SERMON II. ON
yet there are circumstances of another nature, that
shew their ways to be yet contrary to those : As,
1. The way to life, on all these accounts, is easy,
1. Because of the kindly delight that the new nature
hath in all its difficulties and labour. 2. The lively
hope of the glorious end of the way, (2 Cor. iv. 16, 17,
18). 3. The gracious support and help of infinite
strength. 4. The communications of joy and delight
they feel in their works ; — a part of the encourage-
ments allowed them in this life.
As also, the way to destruction is strait, 1. In that
all the walkers therein are in bonds and fetters to
Satan, and their own lusts, (John viii. 34). 2. In that
God often meets them with his warnings, and makes
conscience fly in their faces, as the angel in Balaam's.
3. They want not their own graceless cursed crosses,
and ofttimes in as great a measure, as the truly godly
do. 4. The fear of the issue is enough to embitter
all for the present.
Use. — Is the way to heaven narrow and strait ? —
Then, how shameless is the graceless world, to re-
proach the way of the godly as strict ! It is the most
shameless slander that ever the world made. To call
the godly ungodly is but a lie against them ; to re-
proach the sincere as hypocrites, or the peaceable as
seditious, — this is all little in regard of this, — to re-
proach them for that which is their glory, and that
even in scripture words ; to reproach them as puritans
and precisians. Of the same nature is their commen-
dation of men, as being men of latitude, and of a large
walk in the matters of God. That we may insist a
little more on this inference that is so clear and per-
tinent, let us sift out the causes of this reproach.
1. Carnal men naturally think all too little for this
MATTHEW VII. 13, 14. 267
world, and any thing almost too much for the world
to come.
2. They generally conceive good hopes of them-
selves, when walking according to this graceless prin-
ciple.
3. As they like not doctrines that cross these pre-
cepts and practices of theirs, so, far worse, practices
different from, and contrary to theirs ; for practice is
a more living and abiding testimony than doctrine.
Hence we see, that let professors profess what they
will, if they agree in practice with the world, they
are liked by it well enough. For instance — in a place
given to scandalous misspending of time in tippling, if
a professor invited to share with them, should simply
say, he cannot in conscience come so near an appear-
ance of evil ; this would vex the graceless company
more, than if another should join with them, and even
in their company speak of the strictness of the way
to heaven.
4. False doctrine, or false application of true doc-
trine by ministers, hardens sinners mightily in their
prejudice against strictness in God's ways : as also,
the godly their placing too much of religion in little
and small things, especially if of an indifferent nature
in themselves.
2. Then it is a good token of a right way, that it
is narrow and strait ; and a shrewd suspicion of a
false one, that it is broad — I mean, if it be represented
as a way that leads to heaven : for the way of ga-
thering churches of professors is quite different from
this, and it is a woful mistake in people to confound
them. There are three false ways that are broad :
1. The way of intellect and morality — the Pharisee's
way. (See Matt. vi. 19, 20.) 2. The way of external
268 SERMON II. ON
conformity to the letter of the law — an outward ser-
vice. 3. The way of any church order under heaven, is
but a broad way to heaven, let men make it never so
strait; for as long as men only are judges of our way?
there is a great latitude for hypocrisy, and much
double dealing with God, if men's hearts be not
sound.
Use 3. — Then, make a wise choice ; — it is laid
before you, as even life and death, and their several
ways. It is sad, that men should be at a stand what
to choose ; but much more, that they should make
a bad choice, even to choose death.
I conclude with these few remarks: 1. The way
and the end are inseparable ; therefore take both,
or leave both. If you would have life, walk in the
narrow way to it : if you will walk in the broad way,
resolve to meet with destruction.
2. The narrow way grows the longer the broader
and easier, and the broad way the longer the nar-
rower, till a man be in hell. It is joy to a godly man,
that so much of his way is past : it is sore to the
other, that it is so with him, and that there is so
little remaining.
3. Unless time be preferred to eternity, there is no
comparison between the two. A time of trouble at
worst — an eternity of ease, and joy, and life : a time
of delight at best, and an eternity of destruction
thereafter ; — is there any choice here with a reason-
able man ?
MATTHEW VII. 13. 14. 269
SEUMON III.
" Enter ye in at the strait gate : for wide is the gate, and broad
is the "way, that leadeth to destruction, and many there be which go
in thereat : Because strait is the gate, and narrow is the way that
leadeth unto life, and few there be that find it." — Matt. vii. 13, 14.
"We shall yet again enter on a further account
of the hardness of the way to heaven, and of the
broadness of the way to hell, both by further enlarg-
ing on what was glanced at, and from new particulars :
but the latter we shall bring in in the application.
Besides what is said we shall now,
1. Speak somewhat by way of caution, to prevent
mistakes.
2. Some native doctrinal inferences from the whole
purpose.
3. Some lamentation and exhortation.
I. For caution, take these things, — 1. For all these
things that shew the way to life to be narrow, yet
unto the godly man it is a most pleasant way. Oh !
with what delight doth he walk therein, with the
heart lifted up in the ways of the Lord, as Jehoshaphat,
(2 Chron. xvii. 6, Psalm i. 2, and cxix. 32, 59). It
is a way of great breadth, though not for sin, yet for
duty and delight, (Psalm cxix. 96). He makes haste
and progress in it, (Psalm cxix. 60, Philip, iii. 13, 14).
And on the contrary, the way of sin, and unto death,
is dark and strait, and that because of the nature of
the new exertion in the soul, (Rom. vii. 21, 22, 23).
This makes many things sweet and easy that other-
270 SERMON III. ON
wise are hard. How much toil will a mother underofo
about her own child? Why, all is natural to her.
The strivings, and wrestlings, and fightings, are hard
indeed unto the flesh ; but the new man likes them
the better. See if it be not so with you in your toil
in religion. Though there be something within that
tires somewhat of work, there is somewhat within
also that makes tiresome work sweet. The way of
life is a pleasant way, because of the lively faith and
hope of the prize, (Rom. viii. 18, 24, 25 ; 2 Cor. iv.
16, 17, 18 ; Heb. x. 34). It is pleasant from the
support and help of infinite strength, (2 Cor. xii. 8, 9,
10 ; Isa. xl. 31). It is pleasant from the sweet en-
joyments of fellowship with God they feel in the mean
time. The simple and plain meaning of this truth
is then in these : 1. That the way to heaven is full of
great difficulties. 2. They are such as an unregenerate
man cannot away with. 3. And such as a godly man,
without courage and strength from heaven, would
never wrestle through ; but with that strength, some-
times finds them easy: — and again, it is for his ad-
vantage to find them hard and strait.
Second caution — Whatever breadth and wideness
there is in the way to destruction, it is ofttimes on
other accounts found strait. They find it bitter, and
tire of it, (Hab. ii. 13). All the walkers therein, are
bondslaves to sin and Satan, (John viii. 34, 44).
God often meets them with warnings by his word and
rod, as the angel did Balaam, and thereby conscience
straitens them. Ahab, in the way to hell, met Elijah
as an enemy, (1 Kings xxi. 20). Their fear of the
issue embitters all for the present; and the vanity
and cm|>tiness of all their idols to stay their hearts
with solid satisfaction. The meaning of this then is
MATTHEW VII. 13, 14. 271
— to corrupt nature the way to hell is easy, and that
it is commonly felt so by the wicked.
II. Draw some doctrinal inferences from the whole
purpose.
1. We see, then, that the Lord hath constituted a
great difference betwixt the ways that lead men to
their estates in another world, as to the gratifying of
the flesh : the one strait to it, the other easy. We
have said enough to confirm this ; the words are also
clear for it. The reasons of this are, 1. Conformity
to Christ the head, in the godly, who entered into
glory by a strait way, as has been said. 2. It cannot
otherwise be, supposing the Lord's design on his
people to glorify himself, in the bearing them up,
and in the exercise of grace. 3. Corruption being
left in both — in the one wholly, in the other in part
— makes it to be so as it is. 4. That the Lord may
leave it to men's choice though he graciously deter-
mine his own, by his hand, to choose life, whatever
hardness be in the way.
2. No man's testimony concerning the two ways
can be of such service as a godly man's who hath
walked in both — as none know so well without ex-
perience what hell and heaven are, as the devils that
have tasted of both ; and we see their malice bewray-
eth it : — unless we except our Lord Jesus, who had a
sort of experimental knowledge of both, as his readi-
ness to save sheweth. And the witness of the godly
is seen, 1. In that they all have turned out of that
way, and never turn in again. 2. And they testify a
vast difference between them, not only as to the
issue, lut the way itself. And what means all their
shame, and sorrow, and mourning for their walking
272 SERMON III. ON
in the broad way, but a testimony against the one,
and for the other ?
3. We see the true reason of the difference in the
number of the saved and damned, is from the interest
of the flesh, denied by a few, and indulged by the
greater part : and we may wonder at the folly of men
making so bad a choice of their way to eternity, as
commonly they do.
III. Lamentation and reproof.
1. Over the godly who are questioning their way,
because of the difficulty they find therein, whereas it
ought rather to confirm them that they are in the
right ; or who at any time look with envy on the
ease of the foolish, (Psalm Ixxiii).
2. Over the ungodly, who bless themselves that
they never found any such hardship and straitening
in godliness. It is strange but true, that the ungodly
find these the most easy, that the godly find most
hard ; as faith not only of divine truth, but of their
interest in Christ — or that repentance is an easy thing
with them — or the sincerity of their hearts : they
think their hearts were always right : — or aboutprayer,
and all religious duties. And this is because they
know riot the true nature of all these great things.
3. Over those who frame to themselves a religion
free of all its difficulties. Men in professing to take
the rule of the word for the rule of their religion, do
often wrench and cut away all things that are hard
therein in applying it.
Lay aside that foolish and common opinion, that
the way to heaven is easy. Oh, by all means beat it
out of your minds ! I shall in pressing this exhorta-
tion shew, 1. The commonness of the mistake. 2.
MATTHEW VII. 13, 14. 27^^
What are the causes of it. 3. What is its danger.
4. How it may be removed.
1. To shew the commonness of this opinion about
the easiness of the way to heaven, it may serve to
see men's confident hopes of getting safe thither,
with their laziness in striving, or taking pains. This
is unquestionable, that many of the most confident are
most lazy. It is a common thing to see men of these
sorts to be confident of heaven, 1. That never mor-
tified one corruption, especially their darling one,
nor ever endeavoured it. 2. Nor ever wrestled
with God in prayer, as a hard work. 3. Nor ever
watched over their hearts. 4. Nor ever deny them-
selves. 5. Nor ever sanctify a day to the Lord in
a spiritual manner. 6. Nor ever submit to a cross,
that a little warping can prevent or shift.
2. What are the causes of it. 1st, Men s own
hearts are inclined to such a way, and so are easily
prevailed with to think it is so. This inclination is
strengthened by these : 1. A rooted ignorance of God
in his greatness, holiness, and truth, — the root of all
wickedness. 2. Ignorance of the nature of heaven
and eternal life : he that knows the end and prize
lost, is likliest to know what running and fighting are
called for. 3. Ignorance of their enemies, their own
hearts, and others : he that knows not his heart's
corruption is not likely to take much pains to have
it made better. 4. Undervaluing of eternal things,
especially when compared with temporal.
2d, Satan is busy in persuading to this, being cun-
ning enough and well acquainted with his own inte-
rests. If he could, he would keep all ignorant ; and
if that cannot be, he strives to make them lazy, and
lose their crown.
274 SERMON III. ON
3d, Mistakes of the practice of the godly. The un-
godly see not the secret duties of the godly, nor their
inward work in public duties, and therefore think
them like tliemselves.
4th, The ensnaring practice and principles of a care-
less world about them. If they be like their neigh-
bours and others, they think well of themselves.
3. What is its danger. Its danger is great. This
keeps them in the broad way, and great with peace
of mind, and against all warnings and convictions.
Hence is it sadly seen in experience that multitudes
of professors keep it, and are most rarely awakened
of any body else.
4. How it is to be removed. 1. By the rule of
the word. 2. The practice of the saints, as David
and Paul (1 Cor. ix. 26, 27). 3. By an honest expe-
riment. The last consideration is that of the text,
which we shall now enter on.
It is Christ's special will, and our special duty, to
enter in, and keep on in the strait way that leads
unto life. This is the scope of the words. If any
scruple or doubt should remain about this, these
things clear it : 1. It was Christ's special errand as a
priest, to remove the otherwise immoveable impedi-
ments lying in this way. 2. As a prophet, to teach
the church the way. 3. As a king, to lead them in
it, and help them on against all impediments that
remain. 4. In his state of humiliation, he went be-
fore us in this way as a pattern. 5. In that of ex-
altation, he assureth us of the happy issue of striving;
and in the room of his people, and as their head,
hath taken possession of the kingdom. 6. The great
principle that moved him, and the end he aimed at,
was to have his Father's love, and wisdom, and grace,
MATTHEW VII. 13, 14. 275
and his own, glorified in bringing sinners to heaven.
As God, he accomplished the work by merit and
strength ; as man, by suff'ering and example. So
that it is abundantly clear that Christ envies not
your walking in the way to life, but rather invites,
commands, encourages, threatens, to stir you up to
walk therein.
That it is our special and main duty is also clear,
not only on the former grounds, but, 1. Because this
alone tends to the saving of the soul. 2. No duty
whereby God can be actively glorified by us can be
performed save in this way. But there is no difii-
culty in this point, or necessity of clearing it. If it
be the way, and the only way to heaven, then every
one will judge it necessary to walk in it.
Our work, then, mainly in opening up this exhor-
tation, and preparing for its practice, stands, 1. In
clearing what it is to enter in at the strait gate.
2. In clearing the motives and arguments whereby
Christ presseth it ; and then we shall also press it.
1. "What is it to enter in at the strait gate ? It is,
1st, To begin, and set forth well and rightly, in the
practice of godliness. A good beginning is the one-
half of the work.
2d, It is to hold on and continue therein. Though
the word " enter," at the first view, and in the para-
bolic phrase, seems not to imply this, yet necessarily
it is implied, in that heaven itself is the end ; and
all the course that leads thither is spoken of as a
gate and a way. Though our Lord's way of speak-
ing may shew that the main difiiculty is in right
beginning, and that they that begin, and enter in,
never go out of it again.
2. What are his arguments to press it ? They are,
276 SERMON III. ON
\
the wideness of the way to destruction, and the mul-
titude of walkers therein, — which say to us these
things :
1. That the greatness and commonness of danger
should be a sharp spur to duty. The Lord allows a
lawful exercise of self-love ; and oh that it were more
in exercise amongst you ! The report of destruction
should make salvation more lovely, and all the means
that lead unto it, even those that are hardest.
2. The multitude of walkers in a way, of itself is
no sound argument for its goodness, nor that it shall
have a good end. Christ would not have his people
to follow the multitude : they are to be a singular
people as to their way of walking.
The second argument is from the nature of the
way that leads unto life, which saith, —
1. Our Lord is very free and faithful in warning
his people of all inconveniences they may meet with
in the way ; which being duly pondered, may prevent
many stumblings.
2. The difficulty of the way to heaven makes many
hold on in the way to hell. The wicked know the
straitness of the way to heaven. I named this
amongst the general truths. But now, how come
they to know the way to be strait, since they never
walked in it 1 They know it by what they hear in
the word ; by what they see in the saints ; by what
they feel in the form of religion ; by what their lusts
teach them to fear there is in godliness ; — and this,
compared with what they feel in the broad way,
varies the case from what hath been already spoken
of them.
Now, to press this exhortation on you in the close
of all this purpose, I would desire you to gather and
MATTHEW VII. 13, 14. 277
compose your spirits, and reflect on what hatli been
said, and proved, and cleared, 1. That there are
two different states after this life abiding all men :
there must you shortly be. 2. There are two diffe-
rent ways that lead thither. 3. It fares with men
according to the way they take. 4. There is a wide
difference between the numbers of the walkers in the
two ways. 5. And that, from the great difference
in the ways. "We have also taken a closer view of
the words, and shewn you, and proved, that the
way to heaven is narrow, and to hell broad, by seve-
ral illustrations, though many more might be ad-
duced, and they that are named never insisted on.
And lastly, that our Lord is willing you should walk
in the way to life, and escape destruction ; and hath
bound it on you by his command, as your duty ; and
hath sent me to proclaim this his will, and to declare
to you your duty.
My question then is, Do you believe these things
or not ] If you do not, propose your scruples : how
easy a work it is to clear them ! And what use do
you intend to make of them ^ Say not, you expect
to hear that of me, for if you believed these divine
truths, you would use them quickly. But I will tell
you what use you do make of them, ere I tell you
what you ought to make. " I make use of all," may
one say, " for further informing of my understanding
about these things;" and thus people learn still to
know more and more, and mind to practise nothing.
Some will make use of these things for rendering
them more censorious and suspicious of others. It
is far easier to instruct one how to see a mote in an-
other's eye, than a beam in his own ; and he is far
more inclined to the one than the other.
278 SERMON III. ON
The use you should make of all this, is to look upon
your own way, and see wherein you find it strait and
narrow. Oh, for the Lord's sake, try yourselves in
this ! It is not past hope, even though all be amiss.
Do you walk in a way so broad as to give room to
any allowed sin, or willingly neglected duty ? Then
you are not in Christ's strait way. Or is it so strait
that you perceive you can make no progress therein
with such a load 1 Then is it good. How came you
into that way 1 Was it by Jesus Christ 1 And is it
in him that you yet walk ? Or are you dreaming that
there is no farther use of Christ in helping you to
heaven, but in dying for you 1 Oh, sad mistake !
Must he not dwell in you by his Spirit, — lead, and
guide, and protect you 1 Is your way so broad, that
you can escape your enemies 1 Or so narrow, that
you must go through them ? Have you the multitude
walking with you, or are you much alone % The way
of whole parishes travelling to heaven is not the
king's highway. A believer, though he have com-
pany, yet in a manner he is alone : he hath as much
work as if there were none but himself.
After reflecting on and examining of your way, if
you find you are in the strait way that leads to life,
then, I exhort you, be cheerful : go on in the strength
of the Lord. Your way hath a good end, and you
shall shortly feel it : your helper is strong. Be pain-
ful and diligent ; strive on, wrestle, press through all !
Weary not of well-doing ; mind your work heartily ;
your reward is sure. Bring forth your faith and pa-
tience, and use them nobly, for great shall be your
victory in the latter end of the day.
As for you whose consciences may convince you
that as yet you have not walked in this way, and
MATTHEW VII. 13, 14. 279
know within yourselves that you have a pretty easy
work in godliness, know of a truth and certainty that
this way will bring you to destruction, for God threat-
ens it ! How terrible is it, for God inflicts it and
lays it on ! Meditate a while on this. Will the Most
High alter his word that hath gone out of his mouth
in righteousness, for ease to your sinful flesh 1 Where
hath he said that the lazy shall be crowned, or that
a fighter against God, and a friend of sin and Satan,
shall be rewarded with eternal life 1 Then, leave it
betimes — even now : make a good choice. The ways
and the ends are set before you. Consider how frail
and uncertain your life is ; how uncertain the gos-
pel's continuance with you is, and any power attend-
ing it ; how the way will be to you the straiter, the
longer that you delay entering in thereat. And if
you have a mind to be saved, hearken to these ad-
monitions. Put away your foolish opinions about
those ways, and fill your understanding with the cer-
tain truth of God in this matter. Lay aside your
lazy practices, and take pains about your souls. Enter
in at the strait gate, and walk on in the narrow way
that leads unto life. And let these be your prac-
tices : Enter in Jesus Christ, and have him dwelling
in your hearts by faith, and abide in him, and walk
in him. Lay aside every sin, especially your beset-
ting sin. Take up every duty, and every thing that
is in duty, — the inward spiritual part thereof. And
thus you will find the way sweeter than you think
for, and an abundant entrance shall be ministered
unto you into the kingdom of God.
280
SERMON
EPHESIANS III. 8.
" Unto me, who am less than the least of all saints, is this grace
given, that I should preach among the Gentiles the unsearchable
riches of Christ." — Ephes. hi. 8.
IN these words, the blessed apostle repeateth the
same thing he spoke in the preceding verse, of his
call, and being constituted a minister of the mys-
teries of the gospel, and that of free grace ; with the
addition of a very humble designation he giveth to
himself, — " less than the least of all saints ;" and a
very high and deep expression of the great subject of
his preaching, — the unsearchable riches of Christ.
This last word of the text only we intend to insist
on, as being most pertinent for us. And before we
come to observe any thing, we would first a little
clear the words. And,
1. By " riches of Clirist," ye are not to understand
that riches which consists in outward and worldly
valuable things, though indeed Christ be the most
sovereign owner of all the gold of the earth ; but we
are mainly to understand that treasure and store-
house which is in Him, of all divine perfections of
grace and glory, of which more another time. It is
a phrase that denotes the plenty of the riches, their
SERMON ON EPHESIANS III. 8. 281
excellency, and their suitableness to answer all neces-
sities.
2. They are said to be " unsearchable," — not that
it is unlawful to search into them, in as far as they
are revealed ; or that by such searching, by the
Lord's grace and Spirit, a man may not attain unto
some sight and knowledge of them. Nay, this apostle
doth in this chapter, verse 4, and in 2d Corinthians
xi. 6, avow his knowledge in the mystery of Christ ;
but only, that they are so many and great that no
finite understanding can search them out unto per-
fection ; as it is said of God, (Job. xi. 7, 8). And
here, by the way, we have an argument for the divi-
nity of Jesus Christ. If there be unsearchable riches
of Christ, he must be something more than a crea-
ture.
The riches of Christ are unsearchable ; or his ex-
cellency, and the treasures of it in Jesus Christ, are
unsearchable. For the opening and clearing of this
precious truth, and making way for the manifold
usefulness of it, we would take notice of these two
things : 1. What the riches and excellencies of Christ
are. 2. How they are unsearchable : what sort of
searching into them is commanded, and what forbid-
den.
As to the first, — the riches and excellencies of
Christ. This is one of the vastest subjects of all the
truths of God, or rather, it containeth the whole
truths of the gospel ; yea, all that is revealed in the
word, of God and man, may be reduced to this. It
is the main subject of the gospel ; the main of preach-
ing is here ; the main of a Christian's meditation in
this life is here. Yea, it is very likely that the main
exercise of the glorified above is about this. It is,
282 SERMON ON
then, doubtless, an excellent theme to discourse upon,
and there is much need of holy hearts and affections
in speaking and hearing of it.
We are, then, no further to speak or think of it
than is revealed ; and indeed there is more revealed
than saint or angel can duly speak or think of. And
yet all that is revealed, is far from declaring plenti-
fully the matter as it is.
Consider, then, in the first place, the excellency
and riches of His person. God the Son, equal in all
divine perfections with the Father, (Heb. i. 3) ; the
brightness of his glory, and the express character or
image of his person. To discourse upon his excel-
lency on this account, were to undertake to speak of
all the glorious perfections and attributes of God
which are revealed in the word, which is a vast sub-
ject and dreadful. But because he is man also, we
are to consider that nature in him. That holy sin-
less flesh which he took upon him wants not its own
excellencies. But especially the soul of Jesus Christ,
that singular and rare creature, (for it was made, and
doubtless with as transcendent excellencies as a crea-
ture was capable of). Oh, what treasures of holiness
and purity, of grace and glory, were there, and are
there in it ! And his riches on this account is evi-
dently useful, since it was requisite that the Mediator
should be God-man.
But to come a little lower, in the second place con-
sider, that from this personal union of his human na-
ture with his divine person, and his undertaking of
the work of redemption in that manner, there was a
pouring out of the Spirit without measure upon him,
so that he became the fountain of all fulness of grace
and glory. The fulness of the Godhead dwelt in him
EPHESIANS III. 8. 283
from all eternity, personally, in some sense, and that
is in his person ; but now, upon this undertaking, it
dwelt in him bodily, (Col. ii. ix, and i. 19). This
pleased the Father, that in him shall all fulness dwell.
A Mediator so qualified we stood in need of, as will
be seen in the particulars of the management of this
text.
Thirdly, Consider his riches and excellency in the
discharge of the office of Mediator, being thus so
sufficiently qualified for it. And this taketh in all
that he did and suff'ered ; all he did before he came
in the fulness of time, and all that he now doth, and
shall do to the last day. But only to touch a few
particulars, consider,
1. The freedom of his mercy in taking upon him
this office of Mediator. Nothing constrained him :
he was absolutely free. If his own love in a manner
constrained him, the more lovely and excellent is he.
What happiness wanted he 1 What can be added to
him ? If all men had perished, he had lost nothing.
But indeed, when he hath taken on him the work of
saving his own, none of them can perish. Had he
such a desire to have a company of sinful men and
women to be with him for ever 1 Who can suffi-
ciently admire it '? Our misery calls for this riches of
grace and mercy.
2. Consider his excellency of love, not only in tak-
ing it on, but when such and such things were called
for by the justice of God, from the Surety. This is
more wonderful. If the redemption of all the elect
had cost him but one petition or word to justice, it
had been matchless love to have bestowed it. But
when it was required that he should be a man, and
such a man, — and lead such a life, and die such a
28-1 SERMON ON
death, — to be accused by the law, deserted of his
Father and of all creatures, and to have Satan and
the world let loose upon him, — oh, what love is here,
and how great riches and excellency !
3. And as he refused not to undertake the em-
ployment, because of foreseen dangers and difficulties,
so when he undertook it he did not faint nor was
discouraged because of them. He was born of a
mean woman; he was persecuted from his cradle
to his grave. All temptations, all trials from God,
and men, and devils, were in his cup. And after se-
veral years' living thus a man of sorrows (it was his
name, sorrowful), and acquainted with the saddest
griefs (these were his most constant companions),
near his death, the entire cup of wrath, and the dregs
of it, for the numberless sins of all the elect, was
presented unto him ; and after some holy submissive
strugglings of sinless human nature at the receiving
of such a deluge of wrath, it was drunk up, and the
full price paid upon the cross for these souls for whom
from all eternity he had bargained with the Father.
What riches and excellency of love are there in
this ! (Rev. i. 5, 6.) He not only drank up the
wrath which our sins deserved (which was indeed the
cause of his death), but because there was a remain-
ing spottedness in our souls, he took his own blood,
and washed us in it. He not only drank that which
was as poison to kill him, even the wrath due to our
sins, but he took his heart's blood to wash away the
stains that those sins had made in our souls. Our
sinfulness and pollution call for his richness of mercy.
4. As his love and courage were admirable in go-
ing through these things, so his humility, meekness,
and compassion come next to be considered. He was
EPHESIANS III. 8. 285
not only by line of the blood-royal, as the son of
David according to the flesh, but especially, as God-
man, he was the heir of all things. Yet his first
cradle is a manger, and his entertainment in the
world very coarse. When he came out to his public
ministry, how poor and contemptible was his out-
ward appearance to the world ! He declares himself
that he was below the very foxes and birds, as to the
constancy and settledness of his shelter. He came
to save the world, and yet every man almost was
against him, except a few despised ones. But he was
not discouraged, though grieved with their ingrati-
tude. He ate with sinners, and he laid his holy hand
upon the leper's skin. He did not cry, nor lift up
nor cause his voice to be heard in the street. Our
stubbornness and rebellious carriage called forth this
condescension.
5. His riches of wisdom do eminently appear in
the matter of redemption. The manifold wisdom
of God doth appear here. It is one of the most glo-
rious and deep contrivances ; it is the chief of the
ways of God we may well say. Justice is fully
satisfied, mercy notwithstanding eminently shines.
Sinners are saved, and pardoned freely. The wisdom
of it stands in his choosing so fit means for attaining
the end ; the only fit ones ; and in ordering these
means wisely, for reaching that end. His end is to
reconcile God and man, and to bring man into the
favour and friendship of God. God's justice stands
in the way of bestowing favour upon man ; man's
sinfulness separates betwixt God and him. Justice
must be satisfied ; and both mean's guilt and debt,
and the power of sin must be removed, ere the Lord
accept of him. Blessed Jesus hath first justice to
286 SERMON ON
satisfy, whicli lie dotli, by laying down his own blood ;
a most sufficient price. This, as a price, reconciles
God to us, and in its efficacy washes the souls of
his people ; and when applied by faith, renews them,
and works in them love to God. And more particu-
larly his wisdom appears, in applying himself unto
us, and taking on him these offices and employments,
in the discharge whereof, he fully maketh up all we
stand in need of. Because we are enemies to God
in our hearts, he subdues us as a king, and bringeth
us into subjection, and removeth our natural rebellion.
Because we are guilty of sin, he maketh atonement
for us to justice, by the sacrifice of himself ; and that
this sacrifice may have still its efficacy in our re-
newed transgressions, he still maketh intercession for
us. Because we are ignorant of God and his will,
he revealeth these things unto us by his word and
Spirit, that we may savingly know these things which
belong to our peace and salvation. We have many
enemies in our way to heaven : he subdueth these,
taketh away their deadly sting, and defendeth from
any mortal harm from their assaults. He giveth
laws unto us as a king, how to carry ourselves in our
duty ; he giveth as a prophet, discerning, to know
and understand them ; enableth us to give obedience ;
and when that fails, he obtaineth pardon for failings.
What a manifold wisdom doth appear in all this, and
what riches of wisdom !
6. The riches of his righteousness do appear in the
matter of redemption. " I counsel thee," he says,
" to buy of me gold tried in the fire, that thou mayest
be rich ; and white raiment, that thou mayest be
clothed, and that the shame of thy nakedness do not
appear ; and anoint thine eyes with eye-salve, that
EPHESIANS III. 8. 287
thou may est see," (Rev. iii. 18). This righteousness
is -what Christ hath not only as a holy man or God,
but that which he attained in our name by his per-
fect obedience and satisfaction, which is imputed
unto us.
7. Consider the riches of his power and might.
He is the arm of the Lord, — he on whom our help
and strength are laid. 1. His overcoming and re-
moving, as it were, justice out of the way of his peo-
ple's happiness, proves this. 2. His subduing all of
them, for all were once rebels and enemies to himself.
3. In preserving his own interest in the hearts of his
people, and in his church, against so much opposi-
tion from so many enemies ; which speaketh much
riches of strength and power. 4. In making his ene-
mies tremble before him, by his presence in his
church and ordinances ; making them to fear, as be-
fore an army with banners.
8. Consider the riches of his glory and majesty
shining in all this great work. Not only as God,
equal with the Father, is his glory infinite ; but even
in the discharge of his mediatory work, his glory was
and is conspicuous. " We beheld his glory, the glory
as of the only begotten of the Father, full of grace
and truth," (John i. 14), and "He manifested forth
his glory," (John ii. 11). All his miracles were glo-
rious things, though blinded sinners could not behold
him. His suffering was a most glorious business as
ever was accomplished, albeit the outside of it, and
what was discernible by carnal eyes, seemed to be
quite contrary. So also there is great glory in the
sufferings of his people ever since ; and all the glory
is his, for it is for his cause and by the assistance of
his Spirit they suffer. 1. It is for the gloiy of his
288 SERMON ON
person. 2. Of his works of preaching and miracles.
3. Of his sufferings and death. 4. Of his resurrection.
5. Of his ascension. 6. Of his guiding his church till
the end. 7. Of his last coming to judgment.
Now, a word, how it is they are unsearchable, and
how far lawfully we may and ought to search. They
are unsearchable, because infinite and incomprehen-
sible by our shallow understandings. Angels do pry
into them, and with a holy kind of curiosity desire to
know more and more of the mysteries of the gospel ;
but even their understanding, though far above ours,
cannot comprehend them fully. We may search into
them upon these conditions : 1. That we go not be-
yond what is revealed in the word. Our natural
curiosity is here carefully to be bounded and limited
" to the law and to the testimony : if they speak not
according to this word, it is because there is no light
in them," (Isa. viii. 20). 2. That we in searching
from the word, labour to have the Spirit to open
these things unto us, and to sanctify our hearts to
receive them suitably. An irreverent fearless search-
ing into these things even from the word, may ruin
• us as much as going beyond the word : for as we can-
not be preserved from error in judgment, if we be
not guided by the light of the word ; so, there are
heart-errors we cannot escape, if we have not the
Spirit with the word. 3. Our end in searching must
be sincere ; not to satisfy our understandings, by at-
taining to some apprehensions of these noble things,
but to have the graces of the Spirit in our souls re-
vived, and in life, love, reverence.
For the uses of these truths, they are more than
can be numbered easily.
Use 1. I would recommend this duty to you, to
EPIIESIANS III. 8. 289
be much in the meditation of the riches and excel-
lency of Jesus Christ. It may be, some may think
the time better spent in studying to know some pro-
found notions and truths concerning other points of
religion. This I am sure of, that the solid life of
religion, and power of godliness, consist in these
points that many giddy people may think common
and easily known ; and that it is a sad token of a
decayed backslidden soul, when such things are be-
come unsavoury, and when they itch after other
things more remote from heart-exercise in godliness.
But to those who savour the things of God, I would
recommend this study unto them, and that from these
advantages :
1. By this mean you shall attain unto more con-
formity unto Jesus Christ in his glorious holiness.
And is not this very desirable ? Conversing with him
by faith and love would make it remarkable to ene-
mies that you have been with Jesus, (Acts iv. 13).
Beholding his glory worketh a glorious change into
the same image in the beholder : " We all with open
face beholding as in a glass the glory of the Lord,
are changed into the same image from glory to glory,
even as by the Spirit of the Lord," (2 Cor. iii. 18).
2. By this you shall attain unto fellowship with
him, (1 John i. 1, 2, 3). And this is the very life
of a believer, the health of his countenance.
3. You shall hereby attain unto a quickening and
reviving of all the graces of his Spirit in you. All
graces act in him and his fulness, and there is not a
more native way of getting these brought out into
actings, than by serious meditation on this blessed
object.
4. And lastly, and consequentially from the former,
T
290 SERMON ON
you shall attain unto such sweet manifestations of
these riches in him which no tongue can express, —
which are best known by feeling. You will see his
loveliness, and find manifestations of his love to you
in particular. You shall know what that joy un-
speakable and glorious (1 Pet. i. 8), that fulness of
joy is (1 John i. 4) ; yea, to be filled with all the ful-
ness of God, (Ephes. iii. 19).
Use 2. It is this blessed One, and his riches and
excellency, which we would recommend unto all that
are yet strangers unto him. Riches are a great at-
tractive : where are there any comparable to those
in him ? If your hearts be capable of afi'ection to a
lovely object, here is the fairest of the sons of men.
If you desire happiness, come here and get it. Are
you afraid of wrath and hell ? — come here to the
shelter and high tower.
Use 3. We would recommend them unto the
Lord's own. Here is strong consolation, and good
hope through grace. In these cases, doth the sense
of sin in its guilt exercise you ? — see here riches of
merit in him to satisfy justice on your account : act
faith on him, and you are secure from all hazard.
Is the strength of temptations your exercise, and the
power of a body of death 1 — here are riches of heal-
ing and sanctifying grace. Do you doubt of your
interest in God, and of your title to heaven ? I an-
S';7er from this, " Have you an interest in these riches
or not ^" If you think you have not, then labour to
have an interest in them, and you have it, if you ask
it seriously. If you dare not deny a claim to Christ,
and yet doubt of your salvation, you sin greatly ; for
he will lose none of his own, and hath confirmed it
by his word and oath. Are you exercised with the
EPHESIANS III. 8. 291
case of the Lord's public work, and of the interests
of his glory and kingdom in the world 1 It is a noble
exercise ; oh, if it were more common and ordinary!
Yet, fear not ; he will deal prudently ; he shall be
exalted and entitled, and made very high. He can-
not faint nor be discouraged : he will accomplish his
purposes, gather in his elect, and perform all his pro-
mises to his people, and his threatenings against all
his enemies. The greatest part of his work is already
done : justice is satisfied, the price is paid and ac-
cepted, and the captives shall go free. It is long
since he said, " He comes quickly," and he will per-
form it in due time ; and then shall we see more of
the excellency and riches of Christ than we either
could believe, or hear, or think of ; the wicked to
their eternal sorrow, and the godly to their everlast-
ing joy.
Use 4. What a sad matter is it that such an ex-
cellent one hath so little of our love and afi'ection !
All loveliness is in him, and all our love is called
for ; and where it is elsewhere bestowed, it is but
sinfully wasted upon vanity. As in all things he
hath the pre-eminence in point of perfection in him-
self, so ought he above all things to have the pre-
eminence in the affections of our souls. There are
three attractives of love among men — excellency and
worth, near relationship, and obligations and favours;
all of which are eminently in him.
Use 5. Of instruction. Are there unsearchable
riches in him, and in some sort unsearchable empti-
ness and poverty in us 1 — here is a blessed match and
meeting. Think not to live upon your own store
and stock, but upon his. When you want any thing,
292 SERMON ON EPHESIANS III. 8.
come hither for supply, for here only it is to be had.
Fear not that this treasure can be exhausted. It is
a great sin to desire to live upon our own sufficiency.
The poor in spirit are pronounced blessed, but only
such as seek the unsearchable riches of Christ.
293
SERMON
PHILIPPIANS II. 12, 13.
" Wherefore, my beloved, as ye have always obeyed, not as in my
presence only, but now much more in my absence, work out your
own salvation with fear and trembling ; for it is God which worketh
in you both to will and to do of his goodpleasure." — Philip, ii.
12, 13.
THERE be two great evils in judgment and prac-
tice, which in all ages of the Church have, upon
the right and left hand, made many to pervert the
straight ways of the Lord. One is, a pleading for
and practising of a carnal liberty from gospel duties
and commands, upon a woful mistake of the nature
of gospel privileges, and of the dispensation of the
grace of God therein. This is a turning of the grace
of God into wantonness. Another extreme is, a
turning of gospel commands into legal, and a plead-
ing so for obedience thereunto ; self- ability (abstract
from the influences of grace) to perform that obe-
dience, and a proper merit resulting from that per-
formance, that confidence in the flesh is proclaimed,
and the grace of God made a cypher. What in-
fluence the former hath had in the raising and main-
taining of the heresies of the Antinomians, Familists,
Quakers, &c., none but strangers in our Israel can
be ignorant. And what influence the other extreme
294 SERMON ON
hath had in raising the Arminian, Popish, and Soci-
nian heresies, all that are acquainted with the case
of the church of God, both abroad and at home, do
know but too sadly. Yea, how great an influence
the darkness and confusion in the minds of many of
the Lord's people concerning the due harmony of the
sovereign influence of the grace of God, with the
natural liberty of the will concurring ; the due ac-
knowledgment of the necessity of that influence, and
the obligation to the practice of duties, notwith-
standing of the want of it, hath upon their spiritual
condition, every one who hath an ear to hear, and a
heart to understand, and grace to search his own
heart, doth in some measure know.
Therefore, though it be not so wholly suitable to
the nature of this exercise, to prosecute debates with
the adversaries of truth ; yet because of the advan-
tage that those on either extreme do pretend to have
hence for their error, and the real advantage which
this place doth give to refute the one and the other,
I shall therefore, ere I come to the practical improve-
ment of them, glance a little at both. In which
handling, I shall divide the text, give the literal
meaning, clear it from their objections, point out the
things here held out, with their influence on our
practice in religion.
These words come in among the gracious exhorta-
tions which the Holy Ghost giveth by Paul's pen
unto these believing Philippians. In the beginning
of the twelfth verse, the apostle, having praised their
former obedience, whereof he was a witness whilst
among them, and expressed his charitable confidence
of their continuance and increase in that obedience,
even in his absence, as an insinuatory preface unto
PHILIPPIANS II. 12, 13. 295
what he was to say ; he then setteth down a most
weighty exhortation, and backeth it with an encou-
raging argument, in verse loth. In the exhortation
are three things: 1. The act itself in the duty en-
joined, " work out." 2. The subject-matter where-
about this act is to be exercised, " your own salva-
tion." 3. The qualification of this act about this sub-
ject, " with fear and trembling."
As to the first, there needs little to be said of it,
it being so very clear. It is not simple working, but
a diligence in working called for, and continuance in
that diligence, until the perfect end of the work be
attained. This is the force of the original word.
The second — the subject-matter wherabout this act
is to be exercised — " your own salvation." We shall
not stand upon the various acceptations of this word
in scripture, as sometimes signifying the means of sal-
vation, (Heb. ii. 3 ; 1 Pet. i. ix) ; sometimes the sav-
ing effect of those means upon the called (2 Tim. i.
9) ; sometimes the accomplishment of this begun sal-
vation in heaven. We take it not here as importing
both beginning, progress, and perfection of salvation;
for he is speaking to those in whom the work was
already begun, as in chap. i. verse 6. But the evi-
dence of the scope bindeth us to aver, that here the
apostle presseth them to a diligent advancing, and
a constant progress in the work and course of their
salvation, the way of truth and holiness, wherein al-
ready they were engaged. This salvation is called
" their own," not that the doctrine of it was of their
own devising and framing ; or that their walking up
unto that doctrine by faith and obedience, was of
their own strength (in that sense, salvation is only of
the Lord, and Christ is the inventor of the doctrine.
296 SERMON ON
iind the author and finisher of the work of salvation);
but that it was theirs by a gifted right and possession.
They were the parties to whom the doctrine of salva-
tion was imparted, in whom it was begun, and on
whom it was to be accomplished.
The third thing is, the qualification of this com-
manded exercise, " with fear and trembling." This,
enemies to the certainty and assurance of faith, and
to the perseverance of the faithful, draw to their ad-
vantage. In opposition to which mistake, I shall
only give the meaning of this word, and confirm it
from the analogy of faith, and the context, omitting
what the deluded Quakers may allege hence for their
energumenical shakings, as unworthy of any regard.
All agree, that by fear and trembling one and the
same thing is signified. This qualification of duty
is several times used, sometimes in cases difi'erent from
this, as in 1 Corinthians ii. 3; Ephesians, vi.5; some-
times in cases that are as it were parallel with this, as
Psalm ii. 11 ; Rom. xi. 20. All which do clear us in
this, that it is only humility, sense of our own weak-
ness and infirmity, which is here called for ; and if
you will, include in it the filial fear of God ; which
do no way plead for doubting and diffidence as to the
issue, which is the thing their adversaries plead for.
For the security of saints, and the certainty of their
perseverance, is not founded upon any thing in them-
selves, but upon the veracity of the promiser, the al-
ways eff'ectual intercession of Christ, and the indwell-
ing of the Spirit. So that a holy fear of falling
because of sinful weakness, can no ways shake these
foundations.
But that we may further clear the nature of the
fear called for, omitting many distinctions used by
PHILIPPIANS II. 12, 13. 297
divines in this case, we shall only name this : Fear is
either of the issue — hell ; or of the means leading to
it — sin ; both either absolute or conditional. Abso-
lute fear of hell is despair ; diametrically opposite to
faith, and forbidden by all these commands in scrip-
ture, requiring faith and trusting in the Lord, as a
part of our worship. Conditional fear of hell ; that
is, " I fear hell, if I walk in the ways leading unto
it," is a sanctified mean of God's appointment for
escaping it, by eschewing of those ways that lead unto
it. Absolute fear about the means ; that is, that I
be given up wholly to a final neglect of the means of
grace, and to a total revolting from God, in the prac-
tice of sin without repentance, is all one with despair ;
and is forbidden by the whole tenour of the covenant
of grace. Conditional fear about the means, that
is, "I fear, if I watch not, and do not lean unto
Christ's strength, I may fall into sin," is also a sanc-
tified mean for escaping of sin, and so of the fear of
hell. And this is all one with Calvin's distinction
upon this place. " There is a fear," saith he, " which
begets carefulness in duty with humility (which is
here required) ; and a fear which begets anxious
doubting in whatever required." Hence it is observ-
able in experience, and evident in spiritual reason,
that the more there be in any, of this holy conditional
fear, and the more fruitful it be in its native efi'ects
of humility, diligence, self-denial, and trusting in
their Lord's strength, the more clear is the man's as-
surance of salvation. And this sense of the words, is
much confirmed by the subsequent words. For what
an absurd consequence would the adversaries make of
it! " God works both to will and to do : therefore,
298 SERMON ON
do you your duty doubiingly, without any assurance
of the end."
This leads us to the second, wherein we have,
1. The causal particle /or knitting these words, as an
encouraging argument with the former. 2. Who it
is that is the author of this encouragement ; — God.
3. Wherein his help consisteth ; efficaciously work-
ing both to will and to do : effijcaciously as the ori-
ginal imports. 4. The fountain from whence this
help flows — his free will, " good pleasure." Not that
which simply denotes his sovereignty in doing or not
doing as he pleaseth, (which would not so agree with
the scope) ; but that kindly favour which he bears to
his own in Jesus Christ, which though he manifest it
sovereignly in some sort, yet is it always with a respect
to their good.
Concerning almost all of these, the enemies of
truth do move debates. But not to be tedious in
these matters, especially in an exercise of this nature,
I shall only hint at some few things, which may clear
the truth, and remove any objection the adversaries
do propound against them. As, 1. That such com-
mands as are here do not infer any thing but obliga-
tion to duty ; and no ways any ability to perform
them, or any merit in performance. 2. That the
determining influence of the grace of God upon the
will is consistent with its natural liberty. 3. How
that the acknowledging of this influence doth take
away any ground of being called co-workers with God
in the business of our salvation, in the Popish and
Arminian sense, and yet giveth no ground to the
libertine extreme. 4. How that this assorting of the
whole into grace is an argument to diligence.
PHILIPPIANS II. 12, 13. 299
First, That this command to " work out" doth not
import self-ability to obey, nor any merit to result
from obedience, is so clear from the connection of
the argument with the command, that I would not
so much as have started it, if the natural corruption
of men's hearts were not so extravagant as it is, and
that adversaries do make use of it, and the learned,
in commenting upon the place, do remove it.
1. The prime import of all commands to duty, is
a revelation of God's will of obedience ; and as they
hold forth what his will is about duty, so they infer
an obligation to performance. 2. That the Lord
being holy and just, requireth nothing but what is or
was in the power of the person commanded to obey,
either in his own person or in his representative. 3.
That gospel commands, in their prime import, are of
the same nature with legal ; and consequently, men
are punished for disobedience of the one as well as of
the other, because, legally considered, they were in
their representatives endued with power to obey. 4.
Yet gospel commands, as given by the Lord to his
own covenanted people, are sanctified means for
working and procuring of obedience. Not that they
are a moral mean, to stir up the godly to exert any
strength in themselves in performing acts of obedi-
ence; but, 1. Because they discover the Lord's will,
and their obligation to obedience thereto : 2d, Because
from this accidentally is discovered their inability to
yield obedience as in themselves, which produces
self-denial. 3d, From this floweth, by the Lord's
blessing, acts of faith upon the fulness and sufficiency
of their Surety, wherein stands their stability and
strength for all things, (Philip, iv. 13). Yea, we
may say, that in all gospel commands, as tendered
300 SERMON ON
to those in Christ, there is included a promise of
grace to obey ; and in this they are distinguished
from legal commands. But the simple reading of
these words, and the considering of the connection of
the argument with the command, is enough to silence
such cavillers, if the verdict of the Holy Ghost pro-
nounced against their error were enough to silence
them : the words that follow, containing the fullest
expressions of the entire help of God's grace, which
a godly man stands in need of, both for willing and
doing ; and consequently, of the weakness of a rege-
nerate man, as in himself considered.
The second thing to be cleared is, How the deter-
mining influence of the grace of God upon the will
(here asserted) consisteth with its natural liberty.
This is a depth wherein many learned heads and un-
holy hearts have drowned ; and, indeed, it is a very
great one. It shall suffice us to lay down the posi-
tive truth, that there is no inconsistency betwixt the
two ; which may thus be cleared ;
1. All creatures being necessarily dependent, both
in their being and operation, upon the First Cause,
man's will being a creature, it cannot, either in sound
reason or divinity, be asserted that it is independent
from this general concourse or influence wherein
stands the very being and working of every creature.
2. This holy Creator and Preserver of all things
having necessarily before him, as his end in creation
and providence, his own glory, hath by his wise de-
crees determined so the actings of all his creatures,
as may best subserve his infinitely wise designs. So
that man's will must again fall under a determina-
tion because of such decrees.
3. And as the will of man is thus necessarily liable
PHILIPPIANS II. 12, 13. 301
to a double determination, as it is a creature, so in
its being made such a creature, a subordinated fa-
culty, to be led and determined by the understanding,
it again falleth under a restriction of that unlimited
liberty pleaded for ; for being in itself a blind fa-
culty (or a rational appetite, as some define it), it can-
not move towards any thing but what the under-
standing holdeth out as good, either true or appa-
rent. Hence may be seen somewhat of the manner
of the Lord's influence upon the will of man ; for it
is evident that the illuminating influence of grace
upon the understanding is perfective of its natural
capacity of discerning, both in via contemplanda,
which is the theoretical judgment, and in via agenda
hie et nunc, which is the practical, both in its first
and absolute judgment concerning things good or bad,
and in its comparative judgment concerning things
better or worse ; — from which determinations of the
understanding, follows such a commanding of the will
to choose or refuse, that it cannot but elicit the one
of these acts, and that most freely.
4. Hence it follows that the natural liberty of the
will doth not consist in an absolute indiff'erency to
act thus or otherwise, good or bad, but in the special
towardness, cheerfulness, and liberty of its acting ;
for the only necessity inconsistent with this, is that
of force and coaction. And indeed, the assertinof of
the will's liberty, as adversaries do, doth not only
loose this proud faculty from its due dependence on
the concurrence and decrees of its Maker, but lifteth
it up unto a higher pitch of liberty than can lawfully
be ascribed to God himself, who cannot will what is
ill ; and to angels and glorified saints, who are gra-
ciously determined to will only what is good.
302 SERMON ON
III. How that the ascribing of this unto God doth
deny our being workers together with God, in the
Popish sense, and yet is opposite unto the Libertine
extreme.
The Papists would so divide the work, that they
may share the glory between God and man, — the
Libertines would make a man a brute or a stone.
Against the first, we say, that either it must be at
the first of conversion, or in the progress of sanctifi-
cation. At the first of conversion, the Lord's work
is entirely enlivening; and man's influence on the
effect is such as a dead man can ha.ve upon his own
quickening, which in nature is evident can be none
at all, (Ephes. ii. 1, 2), And though, in the infusion
of the new life, there be indeed gracious habits in-
fused, qualifying the man for gracious actings, yet
these habits are not sufficient either to preserve
themselves from total decay, or to determine their
possessor unto the least gracious operation, without
a present actuating influence from the fountain
whence they first ran. For we do not maintain the
activity, yea, nor immortality of grace, as flowing
from its own positive nature, but rather its relative
(so to speak) ; that is, it is no self-sufficient habit,
but the continuance of its sufficiency, that flows from
the continuance of its dependence on the first foun-
tain ; which dependence the Lord, by the well-o'r-
dered covenant, hath determined to be incorrupti-
ble, — a grace, therefore, immortal. Therefore, in the
bringing out of these gracious habits into gracious
actings, the actual influence of actuating grace is ab-
solutely needful : " Abide in me, and I in you. As
the branch cannot bear fruit of itself, except it abide
in the vine, no more can ye, except ye abide in me,"
PHILIPPIANS II. 12, 13. 303
(John XY. 4). " Without me (%wf' ? s/xou), or separate
from me, and my influence, as the root, ye can do
nothing," — which was spoken to branches already in
the vine. Here the believer (as Calvin expresseth it
in his Institutions), " passive agit,^^ or, as others, " ac-
tus agit,'^ — being acted upon graciously, he acts gra-
ciously. How evidently these clear principles exclude
all boasting, is evident ; but we will not stand on this.
But to guard against the other extreme : "We do
not say that a godly man is wholly passive in gra-
cious actings ; for, 1. He acts with these same natu-
ral faculties in all gracious operations, wherein the
gracious habits afe seated — as judgment and afl'ec-
tions. 2. Neither are we wholly to deny, yet very
warily to understand and admit it, that as other
moral habits are strengthened by repeated acts, so,
in the growth of sanctification, the habits of grace
do acquire a greater positive strength than at first
infusion ; and consequently, a man far advanced in
holiness hath a greater disposition, easiness, and fa-
cility (simply considered) in exerting gracious opera-
tions, than another in whom the habits are not so
much corroborate by exercise in the Lord's ways.
Hence the scripture distinction of Christians into
fathers, young men, and children. But though we
are to keep at a distance from any thought of the
best their being able to do any thing that is good,
without actual influence of grace, yet is it consonant
to spiritual reason and experience to say, that the in-
fluences needful for actuating strong gracious habits
unto gracious actions, are simply not so powerful and
mighty (suflicient they must always be) as necessarily
are in bringing forth decayed languid habits into act,
(Psalm li. 10).
304 SERMON ON
The last thing is, How that this argument can
have influence upon diligence in obedience. Carnal
reason and its carnal patrons do plead, that this is
the highway to render men secure and careless in
duty. And it cannot indeed be denied, that it may
have snch an effect, and often hath, on sensual men
not having the Spirit. Not to stay upon a debate
which, as to its practical use, may afterward be
spoken to, we would only say, 1. That the apostle in
our text is speaking to godly persons who were already
diligent in their work — who, being partakers of the
divine nature, were capable of being moved with gra-
cious principles. 2. Evangelical arguments are all
encouragements and promises, which as they are only
the portion of the godly, so, such do find strong influ-
ence accompanying such arguments, for the inspiring
unto diligence. The adversaries plead only for legal
arguments, and such as natural reason teach eth.
Yea, what stronger argument can be used to a poor
soul ready to faint because of the greatness of its
work, than this, " Arise, and be doing ; for the Lord
will work in you both to will and to do V
But now, it is high time to come to the observa-
tions contained in these words, omitting what may be
observed from the connection, since there is such
plenty of excellent matter in the words themselves.
Observ. 1. The great improvement which the Holy
Ghost calleth the saints to lay to heart, and the great
duty which a faithful minister layeth upon his flock,
is that of their own salvation. This design of the
apostle in writing to his flock (such the Philippians
were, see chap. iv. verse 1), and the scope of the
Holy Ghost in recording it for the Church in all
ages, doth make out the truth of this — a truth shin-
PHILIPPIANS II. 12, 13. 305
ing so in its own evidence, and confirmed by tlie
scope of the whole book of God, that it were super-
fluous to prove it.
Use. Let it then be the subject of your most serious
thoughts ; and these two considerations in particular,
1. That it is salvation, a matter of highest concern-
ment. 2. It is your own — a matter of your nearest
concernment. The former claimeth evidently a su-
periority above worldly interests. Oh ! how low are
they in respect of salvation. It supposeth danger,
and the greatest danger: none need salvation, but
such as are lost. None can lay it to heart aright,
but those who lay to heart their lost condition.
*' What shall I do to be saved T' the question of every
serious soul, importeth both. The latter — your in-
terest in it — calls for a superiority in concernment
beyond that of others simply considered. Every one
should be careful of another's soul, but more of his
own soul's salvation — such suitable concernment
therein, as nature's light draweth a man to what
most nearly relates to himself. And that is very
great, and the greatest.
Observ. 2. To be rightly exercised about this mat-
ter, much labour and pains is called ; this is the strait
gate ; and that even from such as have been exer-
cised therein diligently, as the Philippians were.
This is confirmed, 1. From its importance. It is the
one thing needful, and therefore our singular endea-
vours are called for in pursuing it. 2. From the
great and mighty opposition that is made unto a man
in this work, from many and strong enemies. Strong
impediments in the way of an important design call
for much diligence. Force is against us, and subtlety,
and continuance in both by our enemies. 3. From
u
306 SERMON ON
the commonness of a mistake in this matter, that it
is easy ; and from want of diligence therein. " Strive
to enter in at the strait gate : for many, I say unto
you, will seek to enter in, and shall not be able."
(Luke xiii. 24).
Use. What shall be said of those who have not
yet begun to be exercised in this great matter? Is
salvation an indifferent thing ? Is it attainable with-
out pains? Whatever diligence hath been used by
any in it, continuance and increase therein are called
for. Trifling endeavours are reproveable here, as
unsuitable to so great and important a business.
Observ. 3. In diligence with this great work, much
humility and sense of our own infirmity are called
for, with fear and trembling. And the grounds of
this are evident, if we consider ourselves, and compare
ourselves with our enemies — our weakness, with the
greatness of the work ; or if we reflect on our former
experience in verification of this. And they are evi-
dent, if comparing both, we look wisely to what is to
come. Opposition of enemies constantly increaseth,
and the violence of their assaults.
Use. How unreasonable is confidence in ourselves
in this great work ! How reproveable are proud un-
dertakers in their own strength ! This calleth for a
constant remembrance of all those humbling consi-
derations, and self-denial in that remembrance. But
lest it should degenerate,
Observ. 4. Whatever ground of fear there be as
from self, yet it is the great encouragement of the
saints that the Lord is the helper in this work. The
absolute sufficiency of this helper in this work, is evi-
dent, from his infinite fulness and sufiiciency in him-
self, which is a great depth. But it may be more
PHILIPPIANS II. 12, 13. 307
evident, by taking some parts of this sufficiency, and
comparing it with the wants of the saints, and its per-
fect suitableness will appear. Infinite power is for
the supply of great weakness against strong enemies ;
infinite wisdom, for the cure of folly in dealing with
politic enemies ; infinite love, for putting forth such
wisdom and power for their good. And unchange-
able truth is engaged by promises and 6aths, that
such power, wisdom, and love, shall never leave them.
Use. How reproveable are they who do not set
about this work because of discouragements ; and
such as carry it on discouragedly !
Observ. 5. Entire help is given by this sufficient
helper. It is not an empty title. " To will and to
do" — this is actual help, and that, entirely suited to
our necessity : for there are but two things necessary
unto all actions, — will, and power of performance;
and both are here.
Use. Learn to acknowledge him, and wait for his
help entirely. Both in willing and doing, set about
nothing in this work in your own strength, and doubt
not of his.
Observ. 6. The fountain whence all this floweth is
his free will and good pleasure. Of his will he begat
us freely, (James i. 18) ; and freely he doth all.
Use. Look not to any thing of desert in yourself.
Bless him for his help vouchsafed. Be not peremp-
tory, but wait patiently, when help seemeth to be
delayed. His sovereignty is to be acknowledged.
Observ. 7. The consideration of this entire help is
a great argument to diligence.
Use. Try what ye find of the force of this, and try
yourselves by it.
508
SEHMON
ON
^ 1 CORINTHIANS II. 10.
" But God hath revealed them tmto us by his Spirit, for the
Spirit searcheth all things, yea, the deepthingsof God." — 1 Cor. ii. 10.
NEITHER do tlie faithful preachers of the gospel,
nor its conscientious hearers, make any doubt
of this matter of mourning, — that the frame of men's
minds who are exercised about these things, is sadly
unsuitable unto their greatness and importance. For
convincing you of this, if not the curing of this dis-
temper, we have made choice of this scripture.
Two things are main causes of this distemper ; and
the due faith of them would be the cure. 1. Men's
not pondering with whom they have to do in the
preaching of the word. Little do the careless hearers
of the gospel dream that it is God the Holy Ghost
that is dealing with them in the preached word. 2.
Ignorance of, or not adverting unto the greatness and
importance of the truths delivered unto them. Few
think that they are the depths of God.
We shall take a view of the preceding part of the
chapter which is needful for understanding the apos-
tle's scope, and so for getting and reaching his mind.
We have an account of his way of behaving in his
ministry amongst them; and that, we may branch
out into these heads ;
SERMON ON I. CORINTHIANS II. 10. 309
1. Tliat he came not with a vain flourish of worldly
rhetoric and carnal wisdom (verse 1), because this,
he hints, had been unsuitable unto the grave work
he had to do amongst them — even the testimony of
God : a testimony that had abundance of majesty and
truth for its convoy, and had been but disparaged
with carnal paintings of words.
2. That his behaving thus was according to his
settled resolution, (verse 2). He had laid down this
brave resolution to preach Christ and him crucified
amongst them, though there was no want of worldly
wisdom amongst that people; which even many of
them, after conversion, and who were ministers, did
too much follow ; whom also he is probably reflect-
ing on, as afterwards in chapter iv. verse 18, he doth
it more expressly.
3. We have a positive account of his humble be-
haviour (verse 3), in words that may astonish us, that
even a holy fear of miscarrying in so great a work,
and a deep sense of his weakness, as of himself for
this great work, was deeply lodged in the spirit of
this eminent apostle; so that if we compare this with
the wonderful assistance that he had, and large mea-
sure of all gifts given him, it is a rare proof of grace
and humility in him.
4. We have a further account of his way of preach-
ing, both in enlarging on the former negative, and
in asserting the positive, wherein he states an oppo-
sition between the two ; teaching, in the first place,
that a faithful minister should hide man and human
parts, and wisdom, as much as may be, in dispensing
the gospel ; and in the second, that ordinarily there
is most of the power and demonstration of the Spirit
attending such ways of dispensing the gospel, wherein
310 SERMON ON
all carnal wisdom is most denied. That you may not
mistake this, I shall clear up what is this evidence of
the Spirit that attends preaching, and what there is
of man contrary to it.
The evidence and demonstration of the Spirit and
of power, is the efficacy of the word on consciences,
produced by the influences of the Holy Ghost : this
efficacy is, by a displaying of the authority of God,
and a forcible bearing in of the light of truth on the
mind, and its power on the heart and conscience.
" We have renounced the hidden things of dishonesty,
not walking in craftiness, nor handling the word of
God deceitfully ; but by manifestation of the truth,
commending ourselves to every man's conscience in
the sight of God," (2 Cor. iv. 2). In these times,
we confess, that this evidence of the Spirit was some-
times conveyed by the means of miracles : but these
did only confirm the truth as God's, while the mak-
ing it efi'ectual on the heart, was by another and
nearer operation of the Spirit on men's hearts. And
what is that which is opposite unto it 1 In general,
it is when men think to do this, and work such an
eff'ect on people's hearts, without the Spirit's help.
As, first, When they propose with such clearness of
forcible reason what they think is enough to persuade
any rational man to yield his assent unto it, that they
think no man can shut out the light. Secondly,
When they use such forcible motives to persuade,
that they think no man can resist them. Now,
though this way be in itself very lawful, if scripture
light and arguments be made use of, yet its fault is,
when the Holy Ghost is not duly depended on, as the
only bearer in of light and life upon the soul, and
men give too much to the means in themselves.
I CORINTHIANS II. 10. 311
5. We have the end he aimed at in this way, — that
their faith might not be seen to be wrought by, and
to stand upon man's wisdom, but God's power, (verse
5), intimating clearly, that the faith of the hearers is
much according to the way of the preachers. A false
unsound profession may be begotten by a carnally-
wise way of handling the things of God, and so, they
may be said rather to gain disciples, than the Lord's
true believers, by such ministrations.
And this leadeth us to the words which are brought
in as an answer to another objection, — How came you
then to know such a mystery 1 He answers, by reve-
lation of the Spirit. In the words we have, 1. The
way whereby the apostle and the godly come to the
knowledge of the mystery hid from the world — God's
revealing them by his Spirit. 2. The sufficiency of
this way and mean proved — " for the Spirit searcheth
all things, even the deep things of God."
For the explaining of these things, there is great
heed to be taken of the words. We must know what
is meant by " GoD." It is specially here meant of
the Father, who, as he is the " father of lights," so
also in a special manner, of all the knowledge of him-
self and his will that is to be found amongst men.
*' Revealed," that is, hath taken off the hiding veil
that was on them. " Unto us," to me, Paul, and
Sosthenes, and other faithful servants of Jesus Christ.
" By his Spirit," by the special efficacy of the Holy
Ghost, whereby what we of ourselves could never
come unto the knowledge of, by his working are
clearly discerned. Next, as to the sufficiency of this
mean — this revealer is the great searcher of all things;
that is, he is well acquaint with all, even the depths
of God, as a man is, with such things as he hath
312 SERMON ON
searclied out unto the bottom, and unto perfection :
-which, by the -vvay, is a solid proof Lhat the Holy
Ghost is God.
Our main design in pitching upon this verse, was
for the last words of it ; yet we shall speak somewhat
also unto the other things in it, but more briefly, and
for preparing our way unto the other principal thing.
Observ. 1. All discovery of the saving truths of
God flows from his gracious revelation thereof by his
Spirit.
In handling of this we shall, first, Show what this
revelation is ; secondly, Prove it by the insufficiency
of any other mean to attain such a discovery.
1. What is this revealing of divine truth by the
Spirit ? We are, for understanding of this aright, to
distinguish the several revelations that the Lord hath
given to his church. And these are, 1. The revela-
tion made unto the fathers and prophets of old, varied
in circumstances, until Moses' time, by visions, and
oracles, and tradition from father to son ; thereafter,
by the lawgiver Moses; and thereafter unto the pro-
phets — all which were but more clear breakings forth
of the same divine truth, consonant to itself, and har-
monious as to the matter, though with difl'erent cir-
cumstances ; and this by the Spirit of Christ, (1 Pet.
i. 11). 2. That rare and matchless revelation by the
Lord himself, who had the Spirit without measure,
(Heb. i. 1). Which albeit for the authority of the
Messenger it was matchless, (so is he called in Mai.
iii. 1), yet in that dispensation, there were for wise
reasons many truths then kept back. 3. The reve-
lation unto the Apostles, and by them to the Church ;
who had the greatest measure of the Spirit of God
attending them, that ever mere men had — according
I CORINTHIANS II, 10. 313
to the promise in John xiv. and xv., and its fulfil-
ment in Acts ii. 4. The revelation that is made unto
the church by the sealed and complete canon of the
Holy Scriptures, the native product of the Holy
Ghost, (2 Pet. i. 21 ; 2 Tim. iii. 16). This is the
great revelation ; and by this, the Spirit revealeth
now unto the church the deep things of God. And
there needs no more but what the godly obtain — the
same Spirit that did indite them by his penmen, — to
make them plain and powerful on our hearts.
In the second place, we shall prove the insufficien-
cy of any other means to attain the knowledge of these
things. And this is evident from, 1. The gross ig-
norance of them that have had nature's light most
refined; the Greeks and Romans before Christ's time.
Not only supernatural truth was not reached by them,
but any ordinary Christian may now discover how
lame they were, even in pursuing after and attaining
the knowledge of truths accessible by nature's light
■ — as in their multitude of gods, and gross sins in
practice. 2. The lamentable blindness of the world,
and all nations everywhere that want this revelation
altogether, or have it let out unto them by little, and
unfaithfully, as in the Popish church. 3. The sad
ignorance of them that have this revelation read by
and to them, and explained and expounded daily unto
them. Surely it saith, that men, by themselves, can
never attain the knowled<re of these thinofs. 4. The
main truths are evidently out of the reach of nature's
light. There are many that nature's light revealeth,
such as the being of God, the unity of the Godhead ;
his power, wisdom, and spiritual nature, (Rom. i. 20;
Acts xvii.) the immortality of the soul, a life of retri-
bution and rewards — and that there is another world
314 SERMON ON
of spiritual inhabitants, as many apparitions have
proved even to the heathen. But the Trinity of
persons, the union of two natures in the Son of God,
and the whole continuance of salvation, and several
other things about the two covenants, are undiscover-
able by nature's light.
Use 1. — Be deeply thankful for this revelation.
Alas for the sin of ingratitude and unthankfulness,
and that, for this greatest mercy ! To move you to
a deep thankfulness, consider, that this is the most
gracious revelation that God ever gave to mankind.
It is of the greatest things in themselves, and of
things of the greatest usefulness even for eternal sal-
vation. And consider, that it is a most full and
clear revelation. Even they that had extraordinary
ways of revelation, had but a little of that revealed,
that is plentifully now revealed unto us all in the
word. It is a most sure way of revelation, not ex-
posed unto those doubts and mistakes in which even
extraordinary ways did leave men. " We have also
a more sure word of prophecy ; whereunto ye do
well that ye take heed, as unto a light that shineth
in a dark place, until the day dawn, and the day-star
arise in your hearts," (2 Pet. i. 19). It is everyway
sufficient for the end designed, (2 Tim. iii. 15) : the
Spirit's going along with it, makes it sufficient for
saving knowledge. It is a revelation given unto a
small part of the world — and what are you better
than the Indians that dwell in the shadow of death ?
Use 2. — Oh ! labour to make a good use of it. Im-
provement is all and the main thing this matter calls
for. It stands, 1. In opening your eyes, and lending
your ears to what is revealed, and in studying it. The
study of the word, as the great revelation of the
I CORINTHIANS II. 10. 315
Holy Ghost, is rarely practised. Sliall the Holy
Ghost reveal, and men not open their eyes, and lend
their ears ^ 2. In studying and taking heed thereunto,
as his revelation. Many study and read the word,
without this sanctifying qualification of all such en-
deavours. It is just with the Lord, that when men
in a careless and profane contempt slight this aid, he
should give them up unto blindness and erring mis-
takes. 3. In seeking humbly and fervently the help
of the Holy Ghost in this search. Little profiting by
it is to be hoped for without this. 4. And in all,
driving at that end that the revelation is made for,
to make you wise unto salvation ; and unto all the
means that lead unto it, and fit and prepare you for
it. Unsanctified aims in studying divine truth, have
led many into woful error.
The next thing is, concerning the omniscience, and
perfect knowledge of God the Holy Ghost; of which
we shall not speak, save for clearing of the matter,
*' for the Spirit." And that you may know, saith
the apostle, how sufiicient this is, it is a revelation
from him who is all-knowing; who " search eth all
things," not for increase of knowledge, as a man
searcheth out unknown things, but to shew the per-
fection of his knowledge of them ; even as a man
doth, of what hath cost him a most narrow and ex-
act search. The Holy Ghost is fully and perfectly
acquaint with all the great and deep things of God.
Being one in essence, and all essential perfection, with
the other two blessed persons, it cannot be other-
wise. This serves to prove, that the Holy Ghost is
God, and that the scriptures are a true, safe, and
wise revelation of God's will unto men, since they
come from one so well acquaint with all. But
316 ser:mox on
that wliicli we intend mainly to insist on is tlie
last.
The mysteries of the Christian religion are " the
deep things of God." And that this is the meaning
of the expression " deep things of God," is clear from
the following words, " For what man knoweth the
things of a man, save the spirit of man which is in
liim ? even so, the things of God knoweth no man,
but the Spirit of God. Now we have received, not
the spirit of the world, but the spirit which is of
God ; that we might know the things that are freely
given to us of God. Which things also we speak,
not in the words which man's wisdom teacheth, but
which the Holy Ghost teacheth; comparing spiritual
things with spiritual," (verses 11, 12, 13). Here he
proves by a clear similitude, that the Holy Ghost
only is fully acquaint with these ; that all the godly
have this spirit revealing those things to them ; and
that those things thus revealed, were the subject of
liis preaching. And the following words, '• But the
natural man receiveth not the things of the Spirit of
God : for they are foolishness unto him: neither can
he know them, because they are spiritually discerned,"
(verse 14) prove, why they are called " deep things" — '•
even because they are not obvious to a " natural man."
In handling of this great and grave truth, we shall
show, 1. What are these deep things of God. 2. Why
they are thus called ; and, 3. Prove it in some parti-
cular truths.
1. What they are. Not to speak of any depths not
revealed, for this were to darken counsel by words
without knowledge, they are — scripture truths, such
as we owe the knowledge of only to revelation, and
which are no other ways attainable — gospel truths,
I CORINTHIAXS II. 10. 317
or sucli as broke up mostly with the manifestation of
Jesus Christ in the gospel — and such as have the
closest reference unto God's glory and the salvation
of man. This is from their end, the great end of
God's manifestation of himself unto the -vvorld.
2. Why are they called the deep things of God ?
Because of their own great depth : they are profound
deep things, because of their relation unto God, and
that, as being the author of the revelation of such
truths, and the author and framer of the truths in
themselves, and their relation to him, as the main
matter and subject of them. They are the deep
things that God hath made and revealed, and mainly,
are depths about God, and to him, as the great end,
even his glory and praise.
3. We shall prove it in particulars ; and this is a
most large subject, yet, because of its great useful-
ness, both for informing the ignorant in the sum of
Christian doctrine, and convincing the careless of
their depth, we shall enlarge on it, only premising,
ing, that we have deep attention, deep humility, and
deep reverence in hearing these things. We cannot
speak of them all without an extraordinary length,
and therefore we shall pitch only on the chief of the
deep things of God, under these heads, 1. Such
depths as are revealed about God himself. 2. Such
as have an immediate relation unto man : for saving
knowledge may be comprised under these two heads,
the knowledge of God, and of ourselves.
I. These depths that are about, and concerning
God himself, are, 1. His nature and being. The
light of nature can discover a little of the being of
God, and of his nature ; but that full and deep ac-
count thereof that the scriptures give, it by no means
318 SERMON ON
can reach. 2. His infinite incomprehensibleness.
A created understanding can no more contain and
compreliend his being, than a child's hand can span
the heavens and earth, (Job. xi. 7, 8, 9). How great
a length do men's understandings go in search of the
creatures ! 3. His great and deep justice and judg-
ments, (Psalm xxxvi. 6 ; Rom. xi. 33), especially ma^
nifested in punishing sin "with eternal vengeance.
4, His all-seeing eye ; his perfect knowledge and om-
nipresence. It is a sad thing, that our thoughts of
God are so far from what they ought to be. 5. The
depth of divine patience in delaying threatened and
deserved judgments.
2. The mystery of the Trinity is a great depth
that many have drowned in, while they have not
been humbly satisfied with the revelation of this in
the word, but have off'ered to wade and fathom it by
the force of their shallow understanding. One God in
three persons is the greatest of all the depths of God;
concerning which 1 have only to say, the light of na-
ture could never discover it — and now that it is disco-
vered, it is the main doctrine of all foundations of
our religion, so that a denier of it, is by no means to
be reckoned a Christian. And such monstrous apos-
tates there are in the land, which should make us
mourn and fear. And consider the dreadful conse-
quents of denying this great truth. He that denieth
the Son to be God, necessarily must deny his satis-
faction to justice for sin, and the justification of a
sinner, by a believing laying hold on this satisfaction ;
and accordingly he denies it. He that denieth the
Holy Ghost to be God, must deny, and always doth,
the omnipotency and sovereignty of his grace in con-
verting a sinner, and in perfecting of him. And these
I CORINTHIANS II. 10. 319
things are so close unto one another, that the deniers
of the power of grace, are ofttimes left to the deny-
mg of the divinity of the Holy Ghost, the worker
thereof. Consider concerning this depth, that there
is none that calls for more deep reverence and fear
in thinking thereof: and you ought also to have a
more exact fear of any blasphemies that are vented
directly or indirectly against the same. Come not
near the tabernacles of those wicked men that blas-
pheme the God of heaven. It is astonishing to think
what sort of professors they are that fear not at the
sight and report of such blasphemies; I mean mainly
the Quakers, the chief leaders of whom do expressly,
and in print, blaspheme these doctrines, and there-
fore the which society is to be abhorred, unless they
disown such blasphemies.
3. The third depth, is that of the incarnation of
the Son of God. " The Word was made flesh, and
dwelt among us, (and we beheld his glory, the glory as
of the only begotten of the Father,) full of grace and
truth," (John i. 14). Here are two natures in one
person. " Without controversy great is the mystery
of godliness ; God was manifest in the flesh, justified
in the Spirit, seen of angels, preached unto the Gen-
tiles, believed on in the world, received up into
glory," (1 Tim. iii. 16). This is the sum of the
gospel. " What the law could not do, in that it
was weak through the flesh, God sending his own
Son in the likeness of sinful flesh, and for sin, con-
demned sin in the flesh : that the righteousness of the
law might be fulfilled in us, who walk not after the
flesh, but after the Spirit," (Rom. viii. 3, 4). That
this is a great depth, and that no natural man can reach
it by nature's light, is evident. But to take a careful
320 SERMOX ON
view of it, consider, 1. The inequality of tlie natures
united, and the strictness of the union — God and
man in one person. Oh, wonderful ! the man's blood
is called God's, (Acts xx. 28). The person God-man
receiveth divine worship even when born. " And
again, when he bringeth in the first-begotten into the
world, he saith, And let all the angels of God worship
him," (Heb. i. 6). 2. The low depth of humiliation
that God in this nature underwent, without any real
abasement, (Philip, ii. 6, 7). All the creation is as-
tonished at his sufferings. 3. The design of all this
— the glory of grace in saving sinners, by striking up
a new and brave way to heaven, so that that song
only may for eternity be sung by its inhabitants,
" Unto him that loved us, and washed us from our
sins in his own blood, and hath made us kings
and priests unto God and his Father ; to him be
glory and dominion for ever and ever. Amen.
Thou art worthy to take the book, and to open the
seals thereof: for thou wast slain, and hast redeemed
us to God by thy blood out of every kindred, and
tongue, and people, and nation ; and hast made us
unto our God kings and priests : and we shall reign
on the earth. Worthy is the Lamb that vras slain
to receive power, and riches, and wisdom, and strength,
and honour, and glory, and blessing, (Rev. i. 5, 6, and
V. 9, 10, 12). The praises of such sinners, and their
souls were so dear to him, that he underwent so much
to purchase them.
4. The fourth deep is Predestination — that out of
the same mass of fallen mankind, the Lord's sove-
reignty pitched on some to be the objects of his mer-
cy, and left the rest to perish for their sins. " For
he saith to Moses, I will have mercy on whom I will
I CORINTHIANS II. 10. 321
have mercy, and I will have compassion on whom I
will have compassion. So then, it is not of him that
willeth, nor of him that runneth, but of God that
sheweth mercy," (Rom. ix. 15, 16). And this is a
great depth, (Rom. xi. 33). Here also many stum-
ble, by the pride of their hearts, and treacherous win-
ning of Satan. That this is a great depth, none can
question ; and all that search into it, find it so to be.
For the understanding whereof, these things may
help: 1. This is an act of God, as a sovereign Lord,
and not as a judge. 2. He oweth nothing to any of
his creatures, as they are his creatures, until he en-
gage himself graciously by promise. 3. He oweth
nothing to his sinful creatures, as sinful, but ven-
geance, the desert of their sin. If then, in the sove-
reignty of his love, he pitch on some, and leave others
to their desert, who can quarrel ? The excellency of
this depth is seen, in that he hath wisely contrived a
way for executing this decree by his son Jesus Christ,
and reaps glory both to his mercy and justice eter-
nally.
5. The fifth depth of God is, his creating and mak-
ing all things of nothing. Oh, what a stately frame
hath he made ! That it is so, every one seeth ; that
God made it, any man may by reason know. Stones
and earth are not likely things to make themselves,
(Psalm civ. 24). How marvellous are they all !
(Psalm cxi. 2, 3). The saints are frequently travel-
ling in this deep, with wonder and adoration. This
depth is the more seen, if we consider,
1st, The freedom of this great work. He might
have suffered all things to have lain eternally in the
womb of their mother nothing ; he needed not any
creation • yet gave he a being to such a huge number
X
322 SERMON ON
of creatures in the air, earth, and water, besides the
celestial bodies and their inhabitants.
2d, The wonderful wisdom that is therein in com-
pacting the creation so wonderfully and orderly, in
hanging the earth in the midst of the air, and the
heavens round about and above it everywhere; in
the orderly motion of the heavens ; in bounding the
sea, and making it so useful unto man by fishes and
trading — his breaking up so many veins of fountains
and rivers for the inhabitants of the earth : — in the
winds that purge the air, and help unto sailing ; in
the course and motion of the sun for distinguishing
the seasons of summer, winter, spring-time, and har-
vest ; in broaching the clouds, that their waters may
refresh the earth, and in such a manner to distil, as
may benefit and not hurt.
3d, The power that is seen therein. Oh, what a
strong arm must it be, that settled the foundation of
the earth, and gave the heavens such a whirling mo-
tion at their first creation, that they never stand still,
— in making so glorious a light as the sun, and so
beautifully spangled a firmament — in making so great
a sea, and limiting it so, that it overflows not the
earth !
6. The sixth depth, is divine providence. This is,
God's sustaining and governing the world that he
hath so wisely made. Oh ! what a depth is here of
wisdom and power. Who could guide this world,
but the same arm that made it ? Let us launch out
a little into this depth. There is the Lord's support-
ing of all things that he hath made : this is like a
continued creation, a keeping them out of nothing,
which were lately brought forth thence, (Acts xvii.),
and his wise providing of food for every thing living
I CORINTHIANS II. 10. 323
"These wait all upon thee, that thou mayest gWe
them their meat in due season. The eyes of all \Yait
upon thee ; and thou givest them their meat in due
season," (Psalm civ. 27, and cxlv. 15). What a great
house doth he keep ! But especially his deep acts of
government are to be considered : he is the governor
in the midst of the nations. Let us take notice of
his providence toward the world, — 1. Sovereignly :
he sheweth himself in shaking and changing nations
as he pleases, and kings and kingdoms. " And all
the inhabitants of the earth are reputed as nothing :
and he doeth according to his will in the army of
heaven, and among the inhabitants of the earth : and
none can stay his hand, or say unto him, What doest
thou ?" (Dan. iv. 35). He sits upon the floods ; they
have their shaking fits, even as human bodies. 2. In
that he is still accomplishing his pleasure, and carry-
ing on his wise, just, and holy designs, whatever men
intend ; yea, makes use of them that know him not,
to accomplish his pleasure. But mainly do his depths
of providence reach his church and people, 1. In mak-
ing their enemies bring about their mercy. The
murderers of Christ little knew what a blessing his
church was to get by his death : Cyrus executes God's
will, and fulfils prophecies that he little knoweth of,
(Isa. xliv. 28, and xlv. 1-8). 2. In ripening them
for mercy by strokes. They are humbled thereby,
and fitted for receiving his deliverance. But because
this leads us unto the other head of the depths of
God, we shall therefore conclude with a word of ap-
plication upon this branch of the subject.
Are the truths concerning God such' depths ? Then
away with pride, and any opinion of understanding,
as of ourselves to reach them, and find them out.
324 SERMON ON
Much humility is called for in searching into them,
and much reverence, and sense of the greatness of the
matter. They are the depths of God, and this should
make us fear. Then, labour to know God better ;
there are many depths of God that yet ye little know.
Only take along with you still the lamp of the woid
— there must be no searching without this. And
study God for the increase of grace, rather than of
brain-knowledge. Search till you be brought to won-
der and adore. Adore him, and invoke him in holy
fear, in fervent love, with high praises, and with great
trust and confidence.
II. As for those depths of God which concern man,
I shall first speak unto that which is already past —
the covenant of works made with our first parents,
(Gen. ii.), and the breach thereof (Gen. iii.), and the
punishment following on it. "Which depth contains
these things : 1. The I«ord's creating our first parents
out of the earth indeed, as to their bodies, but their
souls of a higher original, and placing them in a
most happy condition ; and as to his friendship and
favour, giving them dominion over the lower crea-
tion, and endowing them with great excellencies of
body and mind. 2. His free engaging with them in
a covenant, by fulfilling the condition whereof, their
happiness might have been perpetuated to them,
and their posterity. 3. His leaving them to the free-
dom of their own will, and not freeing them of temp-
tations, though furnishing them with strength suffi-
cient for standing out against them. 4. His speedy
executing of tire threatened punishment upon their
disobedience: wherein we see his curse upon them,
his extruding them from paradise ; and that all their
I CORINTHIANS II. 10. 325
posterity are born rebels to God, by guilt, and their
own natural inclinations to ratify it.
That this is a great depth, is evident from these
sad things that have followed on it : 1. That all are
by nature enemies to God, and hateful to him. 2.
That all the actual transgression that defiles the
world, came in at this gap. 3. And all mankind that
are in hell, came in hazard of it at first by this. 4.
And that the Lord, though he hath provided a remedy,
yet in the depth of his judgment he keeps up the
knowledge of it from the greater part of mankind.
5. From men's corruption of nature, the greater part
of them that hear of the remedy, receive it not.
2. The second depth concerning man, is the new
covenant of grace by and in Jesus Christ, — a blessed
depth ! — a blessed plank for shipwrecked mankind to
escape death by. This depth the angels desire to
dive into, (1 Pet. i. 12, Ephes. iii. 10). This depth
hath in it all the other deep things of God, to wit,
the nature and attributes of God which shine here
wonderfully ; his wisdom, grace, justice, and mercy :
— the mystery of the Trinity, — of the incarnation of
the Son of God, — of predestination ; — of a new crea-
tion, the greatest depth of divine providence. This
is the great master axiom of divine wisdom, the
brightest glass of his glory, casting the most glorious
reflexions.
In this, consider 1. The parties covenanting, God
the Father, and Son. It must be a stately bar-
gain that they two make, full of majesty, wisdom,
and truth. 2. The condition of this covenant — that
the Son shall take on him our nature, and satisfy
justice, and so save his people. 3. The fulfilling of
these conditions in the Son's faithfulness to his Fa-
326 SERMON ON I COR. II. 10.
tlier, and the Father's faithfulness to the Son : the
one discovers the depth of Christ's sufferings; the
other, of his purchase. Here is Christ's hell and our
heaven. 4. For whom all this is done, and all this
contrivance made — for sinners — unworthy, vile crea-
tures. 5. What is made the condition on their part
for obtaining a right to all this — receiving Christ's
offer of himself as a competent Saviour by faith — an
easy way for making so great a purchase, or rather,
for the appropriation of his purchase unto ourselves !
Thus have we given you a hint of the depths of
God; and for these ends — that you may know and
lay to heart how nearly God is concerned in gospel
truth : that you may see how unfit you are for search-
ing them unto perfection : that you may study them
more and more, since they have such a relation to
him : that in the search, you may employ the Spirit
of God to enlighten and guide you. Proud and care-
less searchers into the things of God, must necessarily
stumble foully. Oh that people were wise and humble
in these matters, and had the fear of God in their
hearts !
327
TWO SERMONS
HEBREWS VI. 4, 5, 6.
SERMON I.
" For it is impossible that those who were once enlightened,
and liave tasted of the heavenly gift, and were made partakers of
the Holy Ghost, and have tasted the good word of God, and the
powers of the world to come, if they shall fall away, to renew thera
again unto repentance; seeing they crucify to themselves the Son of
God afresh, and put him to an open shame." — Heb. vi. 4, 5, 6.
BECAUSE the depth of the purposes in these
words requires somewhat more than ordinary
explication, and application also, I thought it fit to
insist on them in this exercise also,* and not to sa-
tisfy myself with our brief exposition. Many truths
may be deduced from them, as we hinted in expound-
ing ; but it is the scope we shall attend unto mainly,
and that, as it is relating to us, rather than to such
a kind of apostacy of which none of us can possibly
be guilty.
On all hands it is granted, that an account of the
sin against the Holy Ghost, and its punishment, is
here held forth unto us, as is most plain ; and that
there is such a sin, which man through his corrup-
* This and the following Sermon form the first part of a series in
the original MS. consisting of four discourses, of which the last two
are merely notes, and therefore unfit for publication.
328 SERMON I. ON
tions and Satan's temptations may arrive unto, as
shall render his salvation desperate. It is called
from Matthew xii. 31, 32, a " sin unto death," (1
John V. 16), for the pardon whereof in another, we
are not to pray. And here, and in Hebrews x. 29, it is
spoken of as certainly damnable. All sin indeed is
damnable in its nature; all sins may be damning in
effect, without repentance and pardon; but this is
always certainly damning.
The handling of the purpose here to your edifica-
tion, labours under singular disadvantages, as — the
difficulty that there is in finding out the nature of
this great sin. The Lord hath left it so dark in the
word, that many of his servants have had their dif-
ferent apprehensions about it, whereof I might give
you a large list, though in these times, wherein light
shineth more clearly about many other gospel truths,
there is a greater agreement about it. It is — the
deepest apostacy after the highest common opera-
tions of the Spirit. It is some disadvantage also,
that Satan is so ready to assault many of the godly,
with temptations about this ; and where they prevail,
they are the worst of all his darts. Yet have I ad-
ventured to handle this subject on these accounts,
1. To use it as a reason against security and arro-
gancy in godliness, and as a preventive of the same
deadly evil. 2. To encourage the truly godly, and
arm them against Satan's temptations to this evil, or
persuading them that they are guilty of it. 3. Be-
cause it comes in very seasonably upon the preceding
purpose of men's standing out against Christ ; which
is so deep a subject, that it requires a strict and exact
handling. And, 4. To prevent or remove the scandjil
to the gospel by men's apostacy.
HEBREWS VI. 4. 5. 6. 329
Our method in our discourse is this — 1. To remove
any mistakes that this portion of the word not riglitly
understood may occasion. And the main end is this
— that they that have saving and true grace, may fall
away : — and therefore, we shall prove, how it is not of
such, but merely of professors that the apostle speaks.
And for clearing our path in this, we must compare
these verses with verses 7 and 8, and especially 9, 10,
11, and 12, where he is speaking certainly to the
truly godly amongst them. And so we havethese com-
parisons, 1. Here are "gifts" and "tastings," that
is, faith working by love. 2. How few are the men
called and counted amongst Christians, that are sen-
sible souls fleeing for refuge to Christ. 3. Here are
things glorious indeed, but not accompanying salva-
tion ; but in some, going before it, in others, without
it. 4. Here the apostle supposeth a possibility of
falling away, of those who are persuaded to the con-
trary. So that it is evident, that the danger hinted
in these words concerns bare professors only, and not
them that are true converts ; yea, it is remarkable,
that in this same chapter, the apostle saith as much
for the certainty of the faith and perseverance, and
salvation of true believers, as any where in the word.
" God willing more abundantly to shew unto the
heirs of promise the immutability of his counsel, con-
firmed it by an oath : that by two immutable things,
in which it was impossible for God to lie, we might
have a strong consolation, who have fled for refuge to
lay hold upon the hope set before us : whieii hope we
have, as an anchor of the soul, both sure and stedfast,
and which entereth into that within the veil.**
(verses 17, 18, 19).
Our next work shall be, to premise some truth
330 SERMON I. ON
from the words themselves, that may clear our way :
1. That these attainments the apostle speaks of, are
in themselves excellent things, and greatly to be
valued ; being great tokens of a more special favour
of God to them to whom they are given, than to
them from whom they are withheld. 2. The having
of them, as it is a mercy, so the truly godly have
them all, and more. 3. The apostle doth not threaten
any that have these things, save such as do not duly
use them to an increase and obtaining of what is
better still.
Our discourse now shall be on these heads, 1. What
great attainments a mere professor may have. 2.
How deeply he may fall from them, and notwith-
standing of them. 3. What is the danger of such an
apostacy.
I. Such as shall be damned eternally may attain
unto great things in religion. The truth of this is
so plain, and so well known in the word (see Mat-
thew vii. 21, and xiii. 20, 21), that we need not stand
to prove it farther, than by confirming the particu-
lars ; and we shall content ourselves with what is here.
In handling this truth, we shall, 1. Show what these
attainments are. 2. Why the Lord gives them to
such characters. 3. What is wanting of that which
would preserve them from apostacy.
First, What these attainments are. We shall in-
sist on the five steps which the apostle names here :
1. He may be " enlightened" — natural darkness
and blindness in the things of God are removed.
This saith, that he may have the means — and the
worst of men have had the best of these, as the Jews,
who had Christ's ministry, and that of his apostles —
HEBREWS VI. 4, 5, 6. 831
and these means may have a good effect on him, in
enlightening his mind in the knowledge of truth.
And this effect that is here named, may extend so
far, that he may have a literal knowledge of the
word, and the truth thereof : of this there is no ques-
tion. He may have a supernatural knowledge of
many profound things in the word, by a special gift
of knowledge or illumination, so that he may in this
be above many of the truly godly, as to that sort of
knowledge. It is likely that Judas knew more than
the thief when he became penitent. And, indeed,
there is nothing that a believer knoweth, but this
apostate may know, though not in the same manner ;
and thus, the righteous who are ignorant, may be far
inferior to those who come short of heaven. The
measure of his knowledge may be great ; even that
of all things concerning God, his own heart, and the
doctrines that are contained in the word. And the
fruits of that illumination may be great. He may
see such an excellency in Christ's church, as to join
with it ; and such danger in gross sin, that he may
leave it ; and attach such blamelessness to his walk,
that no man can discern his rottenness.
2. He may " taste of the heavenly gift" — he may
have a sort of faith, whereby Christ, and his grace
and mercy may be tasted by him. This is a mighty
attainment, whereof we spoke in the explication :
but that we may draw the line the more accurately,
we must now further handle the nature of this faith
whereby he tastes. We say, then, that he hath an
historical faith believing the truth of gospel tidings :
this is a little tasting of justifying faith, for it is like
it. He may meditate and contemplate on this truth ;
and this cannot be, without some savour of it and its
332 SERMON I. ON
goodness. And he may apply these things to him-
self, as his portion, and far more must this be savoury
to him. "He heareth the word, and anon with joy
receiveth it; yet hath he not root in himself, but
dureth for a while :" for a while only he believeth.
3. Such believers are " partakers" of the more spe-
cial (not most special) workings " of the Holy Ghost."
There may be alarming convictions ; but Felix, Ho-
rod, and Judas, wanted not these: to be awakened
with a fright of hell, is no token of a godly man.
Or there may be debasing discoveries of self, so that
they have not been ashamed to confess their sin, to
God's glory and their own shame : even Judas had
this. Or external reformation flowing from fear of
wrath, and that sensibly working on the heart, as in
the case of Ahab. There may be within them a se-
cret restraint on corruption, by the hand of God, not
only by his providence (Genes, xx.), but by motions
on the heart. There may be a spirit of zeal for a
good cause when it is afoot in a particular season, as
that of the Jewish multitudes, when they cried " Ho-
sannah !" They may have great gifts, such as that
of prayer, whereby they are able to speak to God in
pertinent petitions as to words, with good appearance
of tender affections, and great fervency ; and also as
of understanding the things of God, so of expressing
them to the edihcation of others, in preaching and
in conference. And they have some exercise of con-
science in the discharge of these, not only as reflect-
ing on the right season of doing, and of influence
stirring them up to do them, but in looking on them
when done ; yea, and in finding difference as to assist-
ance therein at one time and another : even Saul knew
and lamented when God had departed from him.
HEBREWS VI. 4, 5, 6. 333
4. And " taste the good word of God" — that is,
they nnd its relish and sweetness. When they find
it touching their condition, yea, when some of its dis-
coveries of duty are made, they may relish them, as
Herod, who heard John gladly, and did many things.
Also, not only its suitableness, but its power may be
felt, to the stirring up of delight and wonder, as in
the case of many of Christ's hearers; and turning
them to good resolutions and purposes. Its mysteries
may delight them, (and what wonder?) so that the
feet of its ministers maybe "beautiful upon the moun-
tains" ; and its promises of pardon, and peace, and
acceptance being thought to be theirs, may by them
also be tasted and relished.
5. They may taste of the " powers of the world to
come." Besides what is said of this in the explica-
tion, these may be added : he may fancy heaven and
that blessedness to be his, and venture and lose much
for them — he may in some good measure undervalue
the earth in comparison of them. By the "powers of the
world to come, "we may understand its virtues and pro-
perties, both of which this man may taste. And of its
virtues and effects — such as the making a man soli-
citous and careful about knowing how to get it (Luke
xviii. 18), and painfulness in the means of obtaining
it. This is one of its powers also. There is also joy
in the thought of its being his, and the endurance of
suffering, rather than forfeit this right, though not
much nor long ; and he may have a lower esteem of
this world than he formerly had, and like Balaam,
think little and joyfully of death, as a passage to hea-
ven. And he may taste of its properties : its vast
greatness may puzzle his understanding, and make
him cry out, with David, " Oh, how great is thy good-
334 SERMON I. ON
ness, wliicli thou hast laid up for them that fear thee ;
which thou hast wrought for them that trust in thee
before the sons of men !" (Psalm xxxi. 19). Its good-
ness and excellency may draw forth his affection of
love and delight, and its being to come, his expecta-
tion and looking for it. — So much of the first thing,
as to what great attainments a hypocrite may win to
in godliness ; not that every one attains so much, but
the Lord gives them to some.
Second. Why doth the Lord grant so great things
unto them that get no more \ — a deep question ! that
might safely enough be answered with silence, or with
the words of the householder, " May not I do what I
will with mine own ?" Yet may we offer at some wise
reasons of this depth of Providence.
1. It is to declare His willingness to save, and to
make it the more evident, that men's ruin is of them-
selves : for in this case is all done, that can be done,
in the way of means ; and more than is done to
many, and more than he is bound to do for any. He
brings them on a great way, to leave this on their
consciences, and on the consciences of others, that he
delights not in the death of sinners.
2. The Lord doth this to make his grace the more
conspicuous — his special saving grace ; conspicuous
in its freedom, and in its power also. When two are
carried an equal length in the preparation to a sav-
ing interest in God, the one is taken, and the other
left.
3. That his own people may not stay, and sit down
on any measure of attainments, but still may press
on ; so is he pleased, for this end, to communicate so
much of his common grace to them that may back-
slide, that all may press forward for more.
HEBREWS yi. 4, 5, 6. 335
Third. But you may say, "Whatis wanting to saving
grace in all these things ? — they seem to be greater
attainments than many of the people of Godwin to."
This leads to the question, " What is wanting of that
which would preserve from apostacy?" I answer,
Every thing here in the text hath somewhat want-
ing : As,
1. Their illumination : it wants still these : they
never see themselves quite undone, and empty of all
good, so as to loathe themselves, and be quite diffi-
dent of themselves, and to go out of themselves.
Always there is somewhat that the unsound sinks in-
to, and hath a good opinion of. And they never saw
Christ, as the only enriching treasure forthe man him-
self. Fine notions of Christ's accomplishments they
may have in the general ; but of his being all in all,
and that he is suited fully to them, this they see not.
2. As to their faith, it is called temporary, because
it lasts not ; but this is not visible until defection ;
therefore we must search it farther out. Whatever
faith a man may have of divine truth, and whatever
application may be made of Christ to himself, he
wants these things of a sound faith: 1. He wants the
bottom and ground-work of saving faith, and that is,
denial of self and all self-sufficiency. The guilt of sin
on his conscience may stir him up to employ Christ
in some way ; but utter emptiness of all good in him-
self, as well as of safety from himself, never can, nor
doth move him. 2. And therefore he fails in the very
act of faith, which is, a receiving of Christ wholly,
and resting in him, as he is made of God to us
wisdom, and righteousness, and sanctification and
redemption, and offered to us, (1 Cor. i. 30). God
hath exalted him to be a Prince and Saviour (Acts
336 SERMON I. ON
V. 31), and as such he is to be received. 3. And
lastly, he is a stranger unto the life of faith, or abid-
ing in Christ, and drawing virtue from him, (John
XV. ; Gal. ii. 20). These are mysteries impracticable
unto the man of highest common attainments. Now,
all these three are knit together, and follow one on
another. As to this, their shortcoming flows from
this mistake ; — they imagine they need Christ as a
Saviour, and a giver of grace, and then, when they
have got that which they think to be grace, they look
on it as somewhat sufficient of itself, with their care-
ful improvement of it, to advance the work of their
salvation. Whereas the true believer seeth as much
necessity of taking up his abode in the city of refuge,
as of fleeing to it ; and knows, that as his first new
life flowed from his engrafting into Christ, the true
stock, so his fruitfulness depends on the daily com-
munication of his virtue.
3. As to their partaking of the Holy Ghost, here
is a vast diff'erence ; — they know nothing of the rege-
nerating sanctifying virtue of the Holy Ghost, which
is the main benefit sinners receive by him. They
want still the change of the heart and nature ; they
are still bad ground (verse 8), still " dogs," (2 Pet.
li. 22).
Object. But how shall I know, that there is such
a change by the Holy Ghost on me, but by such
things as you have ascribed to the common opera-
tions ? — I answer, Better marks than any of these
may every godly man find out of himself; As, 1. A
single regard unto God's glory, which can never af-
fect an unsanctified soul. To make it the man's chief
aim, the attaining of it his chief joy ; His dishonour
his chief sorrow, are no where to be found but in a
HEBREWS VI. 4, 5, 6. 337
sanctified soul. 2. And as to external reforma-
tion, those indications that are in the sound man, are
in the heart, and from thence in the life, while the
other man is still in an evil condition ; and therefore,
that reformation of the former, is more sound, and
even, and universal. And it hath an aim also to-
wards perfection ; perfect holiness is lovely, to a holy-
sincere man. 3. As to gifts, the godly man, what-
ever share he hath or wants of these, hath what is
far better than they are, and never wants such a
measure of them as is simply needful. In prayer, for
instance, though it may be he talks not so much nor
so well as to words, as one of greater gifts, yet he still
talks better — for his heart is more at the work, his
aim is more honest, his reflections more spiritual, and
his attainments more gracious and sanctifying.
4. Their tasting of the good word of God, what-
ever it hath in it, it wants much that the sound man
hath. They taste not all in the word of God, for some
things in it they are strangers unto ; as, its enliven-
ing power quickening them by it, and according to
it, which David (Psalm cxix.) so often prays for.
See also 1 Peter i. 23, where it is described as a liv-
ing seed cast into their heart, raising them up unto
a new life : this they know not. Its promises may
quicken them to joy, but it never removes their na-
tural death. Its feeding fructifying power also they
know not of. They taste it only for trial, but do not
feed on it. But a godly man finds this his bread,
whereby his soul lives, and grows, and brings forth
fruit unto God. It is the children's bread that chil-
dren's nature only hath an appetite after. Some
things of the word also they taste, that they do not
relish and savour, as— its convincing power: when it
y
338 SERMON I. ON
comes close to them, and that daily, to make new dis-
coveries of their distemper, this they have no relish
of. David takes it as a commendation of the word,
that it warns him, (Psalm xix. 11, 12). The unsound
man can take its conviction now and then in good
part ; but when it is full at the work of discovering
sin, and comes close upon his practices, he cannot en-
dure it. And the unspotted holiness and strictness
of God's word, is no relishing thing to him, but he
is ready inwardly to blame it, as being too strict ;
whereas the godly man will, like Paul (Rom. vii.
12), call the law good, even when he cannot fulfil it.
5. Though he may taste of the powers of the
world to come, he wants what a godly man may
have. For he wants the experience of the due meet-
ness for it that every godly man in some measure
possesses. He is ready, that is, willing, but not
meet and prepared to receive it ; and therefore yon
will find, that he may pray for it, and not make ready
for it. It hath no such power on him, as to induce
him to prefer it, as a spiritual happiness, above all
things in the world ; but still, there are some things
he loves better — somewhat which he is more afraid
of losing, than of this blessedness, as trials do disco-
ver : the cares of the world, or the persecution of it,
draws him away. And the spiritual and true earnest
of it is still unknown to him ; and though it may, in
some measure, be also unknown to a godly man, yet
seeing the apostle speaks of such an attainment of
the hypocrite, that the sincere themselves do not al-
ways obtain, we may well lay this against that, as a
proof of its wanting that which it seems to have.
The earnest of glory is all one with that of the Spirit.
*' In whom (Christ) also, after that ye believed, ye
HEBREWS VI. 4, 5, 6. 339
were sealed with that holy Spirit of promise, which
is the earnest of our inheritance, until the redemption
of the purchased possession, unto the praise of his
glory." — " Who hath also sealed us, and given the
earnest of the Spirit in our hearts." — Now he that
hath wrought us for the self same thing is God, who
also hath given unto us the earnest of the Spirit."
(Ephes. i. 13, 14 ; 2 Cor. i. 22, and v. 5). These ex-
pressions may help us to guess at the thing. The
earnest being of the nature with the principal sum,
as well as a securing of it, and the Holy Ghost being
its author, we may know that it must have these
things to make it up, — some near degree of fellow-
ship with God ; some sensible advance in conformity
to him ; and a holy delight and satisfaction resulting
therefrom. Something like this, but a counterfeit,
may the ungodly hypocrite have ; but it is attained
this way, — he looks on heaven as a state of excellent
happiness, by his historical faith ; his false spirit tells
him it is his; and his heart rejoices in the hopes of
it, though he still remain a stranger unto holy, sanc-
tifying fellowship with God. The unsound man, for
all his tasting of its powers, is yet unacquainted with
these virtues that the meanest of the godly par-
take of; its main powers are not yet tasted. It
takes not off his eye from sensible things, unto invi-
sibles, (2 Cor. iv. 18). It puts not a bitterness into
all his contentments, in comparison of it. A godly
man is a stranger, and all his desirable mercies are
but pilgrim's fare to him, that is often seasoned, and
hath the bitter sauce of the remembrance where he
is, and how far from home. It makes not all suffer-
ings light, and tolerable, and small, in regard of it.
(See Rom. viii. 18 ; 2 Cor. iv. 17) ; then joyful
340 SERMON I. ON
(Matt. V. 12 ; Heb. x. 34). An unsound man may
suffer for heaven, but lie looks on this suffering- as a
great disadvantage, and is sorry that the way is not
more easy ; and therefore, when sufferings come to a
height, he falls off. It makes the godly man count all
the pains in labouring for it to be but small, and un-
worthy of it ; but the unsound man thinks he may
take pains enough, and possibly too much ; and
therefore he becomes a censurer of them that go be-
yond him in diligence, that they may make more ado
than there is need.
Use 1. — Since it is thus that bare professors, in
whom the root of the matter is not found, may go so
far, then this speaks terror unto those that are short
of them ; and they are many : it says, '• If you come
short of them that have not true grace, you must be
far more behind than they." For the enforcing and
clearing of this subject, know, that many of those who
go to hell, are not by much so near heaven, as others
who yet shall be there also : — many sail to hell by the
coast of heaven, still expecting to land safely, till the
storm come, and drown them in perdition ; — and that
all these things in some measure all the godly have
had, and many remarkably, ere the gracious change
was felt or came on them. And therefore, though
the having them will not prove you godly, yet the
want of them will prove you to be ungodly.
Now, a slender reflection might suffice for convic-
tion, that many want what is here. As for illumi-
nation — are there not many grossly ignorant, and
who know not the letter of divine truth ; and many
who have that, have no more 1 A hypocrite may
have great discoveries of the things of God, as we have
already said. For faith — there are many that give
HEBREWS VI. 4, 5, 6. 341
an ig-norant implicit assent unto divine truth, and the
gospel, that never came unto a tasting of the sweet-
ness of the gospel ; they have never felt any relish of
a Saviour. For the partaking of the Holy Ghost-
many have no knowledge that there is a Holy Ghost,
by any experience of his workings in awakening and
convincing them. As for the taste of the word — -
many feel nothing in it of goodness and savour, nor
of its pertinency to them, nor of its bitterness in re-
proving them. And as little power hath the world
to come on them. If they can get thither when they
die, they care not for any of its virtues. How terri-
ble should this be to you, who are short of the at-
tainments of those that yet may be in the gall of bit-
terness ! The security of the age we live in, and the
arrogancy of professors, call aloud to ministers to
proclaim to them their hazard.
Use 2. — Be exhorted to take the warning in the
scope of the apostle : go still forward in godliness,
until you come the length that no hypocrite can at-
tain ; and this will be a work for you all your life
long. For though the sincere though weak believer
be quite above the reach of a bare profession, yet
every sincere man hath these things, that will make
his endeavours in advancing constant : — He is hum-
ble, and thinks little of his attainments, though never
so great : — he is illuminated, and seetli both how
small his attainments are, and how much is yet be-
fore him : hence, holy fear, and jealousy of himself
and his treacherous heart, and so is he the more dili-
gent—and he hath a love to progress, both from his
single regard to God's commandment, and the love
which the new creature within him hath toward fur-
ther holiness.
342 SERMON II. ON
If this fruit be reached in you, it is the design of
the Holy Gliost in writing tliis, and mine in handling
it : if not, I shall witness for God, that you were
warned of the greatest danger that can befall you, and
that you slighted it ; so that when it overtakes you,
you may justify God, and condemn yourselves. Oh !
consider what a dreadful thought it will be in hell,
to think, " A little more advancing would have re-
moved me out of the way of this danger." Certainly
none fall deeper into hell, than they that fall from
the top of heaven's walls. He that hath given you
what you have, is as ready to give you what you
want, and more. A misery wilfully contracted must
yours then be.
SERMON II.
" For it is impossible for those who were once enlightened, and
have tasted of the heavenly gift, and were made partakers of the
Holy Ghost, and have tasted the good word of God, and the powers
of the world to come, if they shall fall away, to renew them again
unto repentance ; seeing they crucify to themselves the Son of God
afresh, and put him to an open shame." — Heb. vi. 4, 5, 6.
We have been speaking unto this truth, that mere
professors may have great attainments. We shall
now handle these — that professors of high attain-
ments may fall away most sadly ; and that there is a
fall that is irretrievable ; and what that is, shall be
described further from the word.
Professors of the highest attainments in common
grace, may fall away dreadfully : the apostle's suppo-
sition proves its possibility. The scripture gives us
some instances. In the case of Saul, we find him,
HEBREWS VI. 4, 5, 6. 34 3
according to the times, gifted with a spirit for gOTern-
ment, walking for a while in God's way, and then he
suddenly falls. Judas, an apostle, Christ's hearer and
domestic servant, of whom, though we read nothing
particularly to his advantage, yet, doubtless, many
good things were with him, and his fellow-disciples
never suspect him ; and yet, at length he falls away.
Herod may be reckoned amongst them, and Demas,
and several apostates named in the word. Our own
experience testifieth this, in that we have seen many,
who when religion was in fashion and favour, did
profess highly, pray often, reform many things, and
walk blamelessly ; who could talk of convictions,
and awakenings, and joys, on some experience; and
of the force of the word, and benefit of ordinances ;
yet many have turned profane, many corrupted in
their principles — of whom, though it is like, the Lord
hath his own whom he may still reclaim, yet, doubt-
less, many have justified this truth from their experi-
ence. For further confirmation of this, take and usem
a good sense the world's wicked observation, "A young
saint an old devil." Though it is likely the devil did
teach men this, to frighten them from religion in
their young days, which are the fittest season of set-
ting about it, yet experience shows, that none are
more wicked when of age, than such as have been
under convictions unprofitable when young. The
world's censure of professors, that they are worse in
many things to deal with than other folks, though
there be much of prejudice and partiality in it, yet
some truth it has as to many. Observe also, that men
when awakened by sickness or danger, and who sleep
again, go on more seriously and boldly in sin. than
ever they did ; and are farther out of the reach of a
344 SERMON II. ON
conviction, than any, or than themselves formerly
were.
We shall adduce further evidence from scripture
to confirm this truth.
1. The truly godly themselves who have saving
grace, may fall back in a great measure — and much
more they. The instances of such are various ; some
by a sudden fit of temptation being drawn on unto
great sin, and quickly recovering, as Peter ; some lying
longer under its power, as David, whose decay seems
to have been very great, and for many days. And
the force of the reason is strong ; for common opera-
tions are nowise so powerful to restrain corruption
and prevent apostacy, as the truth of God's grace in
the heart.
2. Men under the highest of common operations
may fall utterly away, because what they have, are
not sufiicient preservatives and antidotes against de-
fection. Thus, mere illumination cannot preserve ;
because a man, as long as he is unrenewed, may walk
contrary to his light, and even then too much. His
tasting of faith cannot preserve; because though
somewhat of Christ's sweetness be tasted by him, yet
there is in Christ what he distastes, and thus he pre-
pares his way to apostacy. His partaking of the
Holy Ghost, ordinary or extraordinary, is no bar to
hold out defection ; for it is no sanctifying participa-
tion, and so, is no more than a certain qualification
for some works naturally good. His tasting of the
good word of God and the powers of the world to
come are not sufficient neither; for they are but
tastings, and not a feeding thereupon, which alone
yields strength unto a man to keep him from fall-
ing.
HEBREWS VI. 4, 5, G. 345
In general, all tliese are such things as he hath,
or such things as he tastes. Two things he hath, —
illumination, and gifts of the Holy Ghost ; such may-
be taken from him ; and even when they are present
with him, they cannot preserve him from apostacy.
The thino^s that he hath a taste of are excellent —
faith, the word, and works : — but this is the want —
that he hath a taste, and no more. And so this be-
wrayeth either the unsoundness of his aim and in-
tention, that he meddles only with Christ, and the
word, and heaven, to get a taste and trial of them,
and no more ; or the unsoundness of his temper, that
he can endure no more but a taste of these things :
and certainly it tells their unprofitableness to him.
Christ is ordained to be lived on, and by faith (Gal.
ii. 20), and only so far tasted in the beginning, as to
encourage to follow on to know him, and to be built
up on him (1 Pet. ii. 3, 4), to be dwelt in (John xv.),
to have him dwelling in the heart (Ephes. iii. 17).
The word is to be fed upon by beginners as milk
(Heb. V. 12, 13 ; 1 Pet. ii. 1, 2). Children must
live by tasting of the milk, as grown men on it as food
proper for them. Man liveth not by bread, but by
the word ; heaven is not to be tasted, but dwelt in
(Philip, iii. 20). It is to be the mark a Christian
shoots at. And therefore as to all these things that
he tastes of, he wants the due virtue, and influence,
and power. Yea, there is also the inconstancy of
these things : he may lose the relish of them ; yea,
the very tastings may be taken away, and so, any
little effect that tasting might have, is also removed.
And this may come to pass, partly by the corrupt
temper of his heart ; partly, by the Lord's judgment
taking away the opportunities of tasting from him,
346 SERMON II. ON
that hath no mind to feed on this fare. Again, this
may betray his weakness, that it prevails not agahist
the sinful savour of other things. This tasting then
bewraying, as is said, the unsoundness of the heart ;
and the short-livedness of these things, saith, that
the benefit of them cannot be reaped by him, while
he is such ; and what benefit is reaped, is not enough
to preserve him from decaying.
The third reason of this truth is, that such want
the necessary and only sufficient preservatives against
defection. As, 1. He wants the new nature : all
he has amounts not to innovation and a new crea-
ture ; and it is evident at the very reading of these
words, unto any acquainted with the style and phrase
of the Holy Ghost, that it is his design here to
speak only of common attainments. Now, that
the new nature is an excellent preservative against
defection, is evident. This new nature, in a native
way and principle which is the strongest and most
lasting, produceth love to God from whom it had
its being ; to his truth and word, the instrument
of its being, and means of its nourishment and
growth ; and also, it hath as native, a loathing of
any departure from God and his way, though dark-
ness and delusion in a particular may prevail.
2. They want true faith, a special mean of prevent-
ing apostacy (see Heb. iii. 12 ; and x. 38, 39), and
that it is not with them, we showed already. That
it is useful to prevent apostacy, is many ways demon-
strable : 1. Because it is the mean on our part of
our union with Jesus Christ, the fountain of our
strength ; and so, the way to get communications of
grace needful from him, is to exercise this grace on
him. 2. It is the main shield we have to oppose to
HEBREWS VI. 4, 5, 6. 347
the temptations of Satan (Eplies. vi. 16), and of the
world (1 John v. 4). So Moses found it, (Heb. xi.
26-29).
3. They want an interest in God's favour and
friendship, and so, want that care, and kindness, and
watching over them for good, that his people meet
with. The waterings and refreshings, preventingmer-
cies, surprisals of mercy, and wise turning-about of
begun falling, to the advancing of future stedfastness,
which the Lord gives to his people, and whereby he
prevents utter apostacy, they are strangers to.
4. The Holy Ghost's sanctifying abode in their
hearts they want, which is the great preservative of
the people of God. (SeelJohn ii. 27). They have
a sort of qualifying abode for the material part of
duty, but no more.
These may serve for the clearing and confirming of
the truth of this, that common grace is no preserva-
tive against defection. In farther prosecution of this
purpose concerning the possibility of the fall of men
of highest attainments in common things, I shall,
1. Distinguish the sorts of falling away and apostacy ;
2. Show how they are carried on and advanced;
3. Show what is their danger.
1. What sorts of falling away professors are in
danger of. The general distinction is — an apostacy
may either be in principles or profession, or else in
practice ; and tnat both of them may be damnable,
we shall hear anon. An apostacy from the profession
of Christian religion is threefold — through ignorance,
when many that have not come to any sound under-
standing of their profession, forsake it ; such were the
carnal Jews (John vi. 66) — an apostacy from the pro-
fession through infirmity and carnal fear, as Peter's
348 SERMON II. ON
"was ,* although it is dreadful, -when tlieir profession
is cloaked and covered for a while for some base
ends — and an apostaey from the profession through
resolute wickedness ; and this may be sometimes
with a check, and sometimes without it. The first
of these belongs not to us. An apostaey in practice,
is that decay and falling from the practice of those
duties, that the profession retained obligeth unto ;
and this is total or partial : partial, as in the case of
the godly, who often fall into it ; total, as in that of
hypocrites only, who may return just to the same state
from which their common workings brought them,
(2 Pet. ii. 19, 20). Only, I would have you to regard
these things about this distinction of apostacies ; to
wit, that where there is a great measure of any one,
there is no want of a measure of the other — that if
they were separable, apostaey from the profession is
the worst, because most to God's dishonour, though
the other also be dishonourable and destructive —
that a great degree of either is damning — and they
are so linked together, that in the full handling of one,
we must speak of the other, for principles of profes-
sion have an influence on practice, and bad practice
has an influence to darken the judgment.
2. The next thing promised to be handled is, How
such apostacies are carried on. And this question is
useful for convicting those who are under them ; for
preparing us all against them, and Satan's devices
and our own heart's treachery in the matter — and
for instructing us both in repentance and reformation
— for the method of sin's advancing, instructs in the
method of reformation and repentance.
As to the apostaey of ignorance it concerns not
us, for wo speak of that of illuminated professors.
HEBREWS VI. i, 5, 6. 349
As to the other, though we have distinguished them,
yet now, shall we offer to give a thread of the scope
downward again, premising only these things, 1. That
the depth of the sovereignty of Satan's cunning and
the heart's treachery, renders it impossible to search
out this mystery of iniquity unto the bottom. 2. As
it is the design of the Spirit of God in his common
operations, to draw men unto that pitch of attain-
ment and happiness from which there is no falling,
so is it Satan's, in tempting, to pull men into irre-
coverable misery. 3. As men's wickedness often
mars the success attainable by the improvement of
the Holy Ghost's workings, so the Lord's goodness,
sometimes special, sometimes common, stops the ca-
reer into inevitable apostacies ; and therefore, often
where saving grace is not, yet the depth of apostacy
is prevented, sometimes by restraint on temptations,
and sometimes by a restraint on the corruptions in
men.
Now, to offer some light upon these black stairs
to the pit, we are to remember how far the man is
gone upward as is said. 1. His first preparative to
backsliding is standing still. He thinks he is so
well advanced, that he is now shot-free : now he hath
got what will save him ; and he looks down upon
those below him, with a sort of loftiness and disdain.
2. Then come heart-quarrels against further advance-
ment. As the pride of his heart appears in the for-
mer case, so does its unrenewedness and want of sancti-
fication in this. Wanting the new nature that kindly
inclines unto progress, he thinks that further pro-
gress is needless, or may be troublesome and preju-
dicial unto his carnal interests, the love whereof is
not rooted out. 3. Satan and his heart do now pro-
350 SERMON II. ON
pose unto him his idol, some one corruption or other,
that in the former advancing was, it may be, for a
while put to the door: now is it presented, and enter-
tained, it is likely, more secretly, but as warmly as
ever. It hath the throne, although it gives not forth
such open laws as formerly. 4. Then may his light
and this reinstatement struggle awhile together, and
with an issue of this sort — that either his light
is displeasing, for its crossing him in his enjoyment,
or that idol may now and then be a little discounte-
nanced, though never hated, according to the clear-
ness of his light and convictions, as they ebb or flow.
5. While it is thus with him in this carnal warfare,
possibly a trial may come, wherein resolvedly he must
take part with his light or his sin ; for the former
may be in his ordinary practice, the latter in his way
wherein he must walk, and that with choice and
deliberation. And here a hotter and sorer combat
must be, and we suppose, without a powerful re-
straint, he now makes a bad choice, and resolvedly
crosseth his light, for satisfying of his carnal aim
and scope. 6. When he is arrived at this, that he
walks in a way that is not good, with a deliberate
purpose, and hath left the way of God in profession
or practice, then is it possible that he may arrive at
a positive and avowed resolute dislike of that way
and truth that formerly he walked in, and which
was so prejudicial to his lusts. And the more there
remains in hira of the light of that truth, then
more hotly doth the fire of enmity in his heart break
forth. This is a considerable step, and far down-
ward, and near the pit. But this is not all. 7. He
comes now to a hatred and dislike of Jesus Christ
himself, whose truth he once knew and professed.
HEBREWS VI. 4, 5, 6. 351
He thinks him a hard master, now when he hath
left him ; that his laws are more intolerable and
grievous, and his promises unworthy, and insufficient
to balance his designs of seeking happiness. 8. And
then he comes to hate those pains and workings on
his heart, whereby any savour on his heart at any
time was wrought of this way, and his offered and
once pretended guide. 9. And lastly. His enmity
against the worker, the Holy Ghost, may break out,
and that the more, that in all this backsliding of his,
he hath met with the more warnings, stops, and ter-
rors, in his course.
Another way to guess at the method of such apos-
tacies, shall be from the words themselves, wherein
we have five steps of advancement, and so the apos-
tacy must be from all ; and we must begin at the top
of this ladder.
1. His tasting the powers of the world to come is
fallen from, it may be from carelessness, and the be-
witching relish of other things, (see Matt. xiii. 22) ;
and this chokes his further growth. Heaven, the
end and scope of all godliness, grows an unsavoury
thing with him, for he never had a spiritual savour
of it ; and this little taste may be put away by his
savourino;- the thino^s of the earth. 2. His savourinor
of God's word decays also naturally, because of the
former. He that hath lost his relish of heaven, what
taste can God's good word have unto him ? 3. He
then comes to lose his partakings of the Holy Ghost :
gifts decay either through his carelessness, or justly
are taken away. 4. His sort of faith decays with it :
Christ becomes unsavoury also. He hath now no re-
lish of a Saviour; the tidings of him are tasteless
and disgusting. 5. And lastly, he falls from his light
352 SERMON II. ON
and knowledge also, either by struggling with it, and
the Lord's withdrawing thereof, or by his wilfully
putting it out — which is a sin possible for a man left
of God, and given up to Satan to do.
3. What is the danger of apostacy ? 1. This is one
of its great dangers, that every declining is restless,
and tends unto a growth. No man can stand still in
this course, unless he is kept by restraining, or brought
back by saving grace. 2. Because recoveries are very
rare, even from apostacies that are not simply incur-
able. There is so much provocation in them, that
the Lord ordinarily recovers not so many plagues of
heart ; and these so strongly are contracted, that
rarely they are recovered from. 3. And because
there is a step in apostacy that is incurable, that is
the danger which the Spirit of God here propoundeth.
And therefore here we shall both show its nature and
its irrecoverableness, and how it is reasonable that it
should be so.
For its nature — there is considerable difficulty here;
yet shall we endeavour to walk as warily as we can,
to shun inconveniences on both hands. The word
gives us no definition ; but it gives us the names of
this sin. It is a " sin against the Holy Ghost," that
is, against him in his workings, and as working is the
object of this, if we may so speak, (Matt. xii. 31). He
that speaks a word against the Son of Man, having
no conviction of his godhead and office, it shall upon
repentance be forgiven ; but not so this sin, which
is against the Holy Ghost's workings : he hath " done
despite unto the Spirit of grace," (Heb. x. 29). It
is also a blasphemy against the Holy Ghost, and re-
lates to the case where the Pharisees, convinced in
their consciences by the Holy Ghost of the appearance
HEBREWS VI. 4, 5, 6. 353
of God in Christ's mighty works, did yet call him a
devil ; not that it stands simply in words, but only as
the blaspheming words proceed from the heart, as in
that instance they did. And it is an apostacy that
is utter and total : " For if we sin wilfully after that
we have received the knowledge of the truth, there re-
maineth no more sacrifice for sins, but a certain fearful
looking for of judgment and fiery indignation, which
shall devour the adversaries," (Heb. x. 26, 27). And
it is a " sin unto death" (1 John v. 16), and unpardon-
able ; that is, such as never shall be forgiven. " All
manner of sin and blasphemy shall be forgiven unto
men : but the blasphemy against the Holy Ghost shall
not be forgiven unto men," (Matt. xii. 31). There is
no repentance for such as commit it, (Heb. vi. 6) ;
nothing is left to them, but an expectation of ven-
geance.
The scriptures as they name the sin, so they spe-
cify the persons that commit it. They are professors ;
it is not the sin of heathens : they have "trodden under
foot the Son of God, and counted the blood of the
covenant wherewith thei/ were sanctified, an unholy
thing, and have done despite unto the Spirit of
grace," (Heb. x. 29). And they have knowledge,
illumination, and other gifts, as this, and the other
places we have cited do all prove. It is then a sin
to be found in professors of the highest stamp.
The scriptures tell us what the committers of this
sin do. They blaspheme against their conscience and
knowledge (Matt. xii. 31) ; they crucify Christ afresh,
call him a deceiver, and approve of the Jews crucify-
ing him. On that account they " put him to open
shame ;" they openly renounce his name, and give the
world to know that they have tried him, and find
z
354 SERMON II. ON
nothing in him worthy to be adhered unto. But
Hebrews x. 29, is a further and clearer explication of
this. They " tread under foot the Son of God ;" that
is, openly and basely despise him — " count the blood of
the covenant wherewith they were sanctified an un-
holy," common "thing ;" that is, reckon Christ's blood
sealing the covenant wherein once they were exter-
nally, and so, federally holy, no more than common
blood, nay, not so much — and " do despite unto the
Spirit of grace ;" despitefully reject the Holy Ghost,
who was at labour formerly with their hearts, to con-
vert and sanctify them, and work grace in them.
This much might satisfy, but we shall now briefly
deduce some conclusions from the foregoing, without
offering any peremptory definition from them.
1. This sin, then, is against Christ as a Saviour,
and in his office of Redeemer, and that, witnessed
unto by the Holy Ghost in the sinner's conscience ;
and so, it is called both a sin against Christ and the
Holy Ghost in difi'erent respects, but the latter more
properly; or both thus conjunctly — it is against
Christ evidenced to the conscience by the Holy Ghost
to be the Redeemer of the world ; or against the
Holy Ghost witnessing this to the conscience. 2.
This sin is an act of the highest contempt, and de-
spite, and wilful rejecting ; and such it must be where
the evidence is so pressing.
How can this sin be committed ? As it is thus
defined, many question its possibility, and that, be-
cause of these circumstances : It is a sin above that
of the devils, who are greater and older sinners than
men : it is such an avowed rushing on eternal misery,
when man's reason and self-love should struggle
against it ; — and there is no temptation to it. In
HEBREWS VI. 4, 5, 6. 355
answer to these objections, we shall give some general
reasons to obviate them, and prove the possibility of
committing it ; explain scripture instances ; and give
a more particular reply. In general, we give for
answer, that the heart's wickedness is an unsearch-
able depth, and our reason will soon be aground in
searching it ; nor can it well be told what may be
produced of such a creature as man is, when these
things concur — total desertion on the part of God ;
the being utterly left unto Satan's temptations ; and
the irritating power of spiritual challenges and con-
victions. As for the scripture instances, we need
only allude here to that of the Pharisees, who knew
that Christ was led by the Spirit of God, and yet
they fell into this blasphemy. But to answer particu-
larly, it is no absurdity to say that there are some
aggravations in the sin of men, which are not in that
of devils; as all gospel sins, which flow not so much
entirely from sinful nature in itself considered, as
from it when suitable circumstances draw it out. As
for the rushing on eternal misery which it implies, it
is a question, if they always know this, when they
commit it : belike the Pharisees themselves knew not
all their danger. In ordinary sins against knowledge,
somewhat of this madness is found, and there is no
wonder if it should be found in this. Their stupidity
of conscience is come to that height, that it is no
wonder they run on. As for the want of temptations
to commit this crime ; if by a temptation you mean
an offer of advantage, that should take with a reason-
able man, it is true, there is none here as in other
cases. But if we take temptation so largely, as to
comprehend Satan's diligence in stirring up, the
heart's inclination to yield, some fancied satisfaction
356 SERMON II. ON
to move, then, the sinner against the Holy Ghost
sins not without a temptation. His fancied advan-
tages may be many, as was the case with the Pharisees,
and as it is with the worst of apostates at all times ;
yet in such high acts of raging madness against God,
man acts rather like a devil, than a reasonable crea-
ture.
We are now to show the unpardonableness of this
sin, and the reasonableness that it should be so.
And though it might be enough to satisfy us that
God saith it, yet we may consider its reasonableness,
which will appear from a consideration of these points ;
1. This is the highest affront unto the Son of God
who hath undertaken our redemption. To neglect his
salvation through carelessness, is damning (Heb. ii.
3) ; to contend with Him and his offers in pursuit of
our lusts, is yet worse ; to stand out against him to
the last breath in the madness of rebellion, is terrible.
But after some acquaintance and professed subjection,
deliberately to pour out contempt on his sacrifice of
atonement, and thus give the defiance to God, is in-
tolerable. 2. This is the highest and utmost opposition
unto such operations of the Holy Ghost, as may be
saving, and that, after the clearest and most convincing
evidences that can be given. 3. This is the highest
ripeness of sin ; this is sin in its own proper colours;
thus the man who commits it, is like the devil, or
like one in hell. 4. It is the full ripeness of spiritual
plagues that do highly indispose unto all returning.
Hardness of heart is great and ripe, like the devil's;
conscience is stupid, or filled with hopeless fear, and
that indeed no pleasure to the man, and yet not hea-
vily his burden.
Because we cannot now enter on the further hand-
HEBREWS VI. 4, 5, 6. 357
ling and applying of this terrible purpose, I shall now
only draw these inferences from what is said.
1. Then there is no ground for Satan's disquieting
of any with their having committed this sin, who
are displeased with any thing they have done in op-
position to Christ and his Spirit; who have any
honest longings to be at peace with God in him ;
who find any longings of love and liking towards
him ; and who can entreat the Holy Ghost to work
yet more within their hearts.
2. We see then that there is great reason to beware
of any thing that leads towards this dreadful sin,
that it may be escaped ; such as long continuance
under the offers of the gospel, without making up a
hearty peace, and closing with Christ, which is our
security against this sin ; and sins against knowledge
and conscience, even against the law. These are sad
preparatives, and lead on to this sin against the
Holy Ghost.
3. Walking in the way and course that is not good.
This is more than the former, for this is deliberate
and resolved ; whereas the violence of a temptation
by a surprise may draw Peter and David into the
other.
4. Beware of the pardonable sins against the Holy
Ghost, if you would escape that which is unpardon-
able. These are four in scripture terms, which I
shall only apply unto our present purpose :
1st, Resisting the saving assaults of the Holy Ghost,
(Acts vii. 51), a dreadful sin ! which yet all in some
measure are guilty of, who yield not their hearts at
the first calls of the gospel ; and indeed, the unpar^
donable sin itself, is a high degree of this.
2d, Quenching of the Spirit (1 Thess. v. 19), which
358 SERMON II. ON
whatever be in it as it stands in that chapter, this is
in it as to our purposes — when awakening, heart-
warning, sin-consuming operations are quenched ;
when men cast water thereupon, as if they were in
hazard of being burnt up thereby.
3. Grieving of the Holy Ghost (Ephes. iv. 30),
which though it be a sin, as the former, that the
godly may and often do fall into, yet we rather ap-
ply it in this sense to the ungodly ; and thus it is,
when the Spirit of God is at work, and is in some
joyful hopeful temper of having gained somewhat on
the heart, the man immediately provokes and proves
all to be lost labour.
4. Vexing of the Spirit of God, (Isa. Ixiii. 10).
That is the sin of rebellion, and it hints, as it were,
the Spirit of the Lord being put to irresolution and
vexation how to guide and gain them, when one
mean after another is used, and all in vain : "
Ephraim, what shall I do unto thee 1 Judah, what
shall I do unto thee ? for your goodness is as a morn-
ing cloud, and as the early dew it goeth away,"
(Hos. vi. 4). Love is tried, and that prevails not ;
terror, and that works not, (See Matt. xi. 16).
None of his dealings please them ; but as it was with
Israel, they find fault with every thing.
We have thus been handling as dreadful truths as
are to be found in the word — that men of unsound
hearts may attain to great things in godliness, or in
the appearances of it ; and that hypocrites of the
highest attainments may fearfully fall. But it may
be said, " This is the way to dishearten us in reli-
gion to tell us such things." I answer. If God do
not tell you them, do not believe us. Besides, there
is not the least discouragement in all this, but rather
HEBREWS VI. 4, 5, 6. 359
matter of humility, and searching, and awakening,
and therefore do we use it. Its design is not to dis-
courage, and it is abused if this be felt. And what
hazard, say you, are you in of apostacy like this in the
text 1 You are in hazard of heart-declinings, which
may be damning. You know not what temptations
you may be exposed unto, of renouncing the truth of
the gospel ; and the prevailing of such temptations
may accomplish all the misery spoken of here. May
apostates go far forward to heaven ? Then search
yourselves, and see how far you go beyond them.
EDINBURGH :
PRINTED BY JOHN GREIG.
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