We come now to the words themselves, wherein Christ asserts that he is, 1, "the way;" 2, "the truth;" 3, "the life;" and, 4, "that no man cometh to the Father but by him."
In them we learn these two things in general.
First,The misery of wretched man by nature. This cannot be in a few words expressed.
These words will point out those particulars thereof, which we will but mention.
1. That he is born an enemy to, and living at a distance from God, by virtue of the curse of the broken covenant of life made with Adam.
2. That he neither can nor will return to God, of himself. His way is not in himself; he hath need of another to be his way.
3. That he is a blind, wandering creature, ready to by-ways and to wander; yea, he loveth to wander. He goeth astray as soon as he is born, speaking lies.
4. He cannot discern the true way, but is blinded with prejudice thereat, and full of mistakes. He is nothing but a lump of error.
5. He is dead legally and really: how can he then come home? How can he walk in the way, though it were pointed out to him?
6. He, even when he entereth into the way, is subject to so many faintings, swoonings, upsittings, &c. that except he get new quickening, he must lie by the way and perish.
In a word, his misery is such as cannot be expressed; for as little as it is believed, and laid to heart; or seen and mourned for, and lamented.
Now, for a ground to our following discourse, I would press the solid, thorough and sensible apprehension of this, without which there will be no use-making or application of Christ; "for the whole need not the physician, but the sick;" and Christ is "not come to call the righteous, but sinners to repentance," Matt. ix. 12. Mark ii. 17. Yea, believers themselves would live within the sight of this, and not forget their frailty; for though there be a change wrought in them, yet they are not perfect, but will have need of Christ as the way, the truth, and the life, till he bring them in, and set them down upon the throne, and crown them with the crown of life. And, O happy they, who must not walk on foot without this guide leading them by the hand, or rather carrying them in his arms. Let all them who would make use of Christ remember what they were, and what they are, and keep the sense of their frailty and misery fresh; that seeing their need of him, they may be in better case to look out to him for help and supply, and be more distinct in their application of him.
Thesecondgeneral is, that Christ is a complete mediator, thoroughly furnished for all our necessities. Are we at a distance from the Father? He is a way to bring us together. Are we wandered out of the way? He is the way to us. Are we blind and ignorant? He is the truth. Are we dead? He is the life. Concerning this fulness and completeness of his, we would mark these things:
1. That he is thoroughly furnished with all things we stand in need of; the way, the truth, and the life. He hath eye-salve, clothing, gold tried in the fire, &c. "For the Spirit of the Lord is upon him, and hath anointed him," Isa. lxi. 1.
2. He is suitably qualified, not only having a fulness, and an all-fulness, so that whatever we need is to be had in him, but also a suitable fulness answering our case to the life. Are we out of the way? He is the way. Are we dead? He is life, &c.
3. He is richly qualified with this suitable good. He hath not only "wisdom and knowledge," but "treasures of it," yea, "all the treasures" thereof, Col. ii. 3. There is fulness in him; yea, "it hath pleased the Father that in him should all fulness dwell," Col. i. 19. Yea, "the fulness of the Godhead dwelleth in him bodily," Col. ii. 9.
4. Hence this is an up-making completeness and fulness; for we are said to be "complete in him," Col. ii. 10. And he is said to "be all in all," Col. iv. 11. "He filleth all in all," Eph. i. 23.
5. It is also a satisfying completeness. The eye is not satisfied with seeing, nor the ear with hearing. The avaricious man is not satisfied with gold, nor the ambitious man with honour; but still they are crying with the loch leech, give, give! But the man who getteth Christ is full; he sitteth down and cryeth, enough, enough! And no wonder, for he hath all; he can desire no more; he can seek no more; for what can the man want that is complete in him?
6. There is here that which will answer all the objections of a soul; and these sometimes are not few. If they say they cannot know the way to the Father, then he is the truth to instruct and teach them that, and so to enter them into it. And if they say they cannot walk in that way, nor advance in it one step, but will faint and sit up, succumb and fall by; he answereth that he is the life, to put life and keep life in them, and to cause them to walk, by putting a new principle of life in them, and breathing of new on that principle.
O thrice happy they who have fled to him for refuge! It is easy for them to answer all objections and cavils of Satan, and of a false heart. It is easy for them to put Christ to answer all. And, on the other hand, who can tell the misery of such as are strangers to Jesus? How shall their wants be made up? How shall they answer challenges, accusations, temptations, doubts, fears, objections, and discouragements, cast up in their way?
Oh! should not this endear the way of the gospel to us, and make Christ precious unto us! Is it not a wonder that such an all-sufficient mediator, who is able to save to the uttermost all that come to God through him, should be so little regarded and sought unto; and that there should be so few that embrace him, and take him as he is offered in the gospel.
How can this be answered in the day of accounts? What excuse can unbelievers now have? Is not all to be found in Christ that their case calleth for? Is he not a complete mediator, thoroughly furnished with all necessaries? Is not the riches of his fulness written on all his dispensations? The mouths, then, of unbelievers, must be for ever stopped.
We come now to speak more particularly to the words; and,first,Of his being a way. Our design being to point at the way of use-making of Christ in all our necessities, straits, and difficulties which are in our way to heaven; and particularly to point out the way how believers should make use of Christ in all their particular exigencies; and so live by faith in him, walk in him, grow up in him, advance and march forward toward glory in him. It will not be amiss to speak of this fulness of Christ in reference to unbelievers, as occasion offereth, because this will help to clear the other.
Before we can clear up how any can make use of Christ, we must speak something of their necessity of him, and of his being furnished fitly, fully, richly, and satisfyingly for their case; and this will make the way of use-making of Christ more plain.
While Christ then says, "I am the Way," he points out those things to us:
1. That man is now estranged from the Lord, and in a wandering condition: He hath departed from God, he is revolted and gone. "They are all gone out of the way," Rom. iii. 12. "They go astray as soon as they are born, speaking lies," Psal. lviii. 3.
2. Nay, not only so, but we love naturally to wander and to run away from God, as Jeremiah complaineth of that wicked people, Jer. xiv. 10. Naturally, with "the dromedary, we traverse our ways," Jer. ii. 23, and run hither and thither, but never look towards him. Nay, we are like those spoken of, Job xxi. 14. "We desire not the knowledge of his ways, we will have none of him," Psalm lxxxi. 11; nor "of his reproofs," Prov. i. 30.
Oh, how sad is this! And yet how is it more sad, that this is not believed, nor once considered. And that it is not believed, is manifest; for,
1. How rare is it to meet with persons that are not very well pleased and satisfied with themselves and their condition? They thank the Lord it was aye well with them. They have no complaints. They see no wants nor necessities. They wonder what makes folk complain of their condition, of their evil heart, or of their hazard and danger. They understand not these matters.
2. Do we not find people very quiet and at rest, though they remain in the congregation of the dead, Prov. xxi. 16. They sleep in a sound skin, because they see no hazard. The thoughts of their condition never bereave them of one night's rest: No challenges have they; all is at peace with them, for the strong man keeps the house.
3. How rare is it to find people exercised about this matter, and busied with it in their thoughts, either while alone, or while in company with others; or once seriously thinking and considering of it, yea, or so much as suspecting the matter?
4. How rare is it to see any soul broken in heart, and humbled because of this; who is walking under this as under a load; whose soul is bleeding under the consideration of this! Is there any mourning for this?
5. Where is that to be heard, "Men and brethren, what shall we do to be saved?" How shall we enter into the right way? Where is that good old way, that we may walk in it? Few such questions and cases troubling consciences; and no wonder, for a deep sleep is upon them.
6. How cometh it then, that the pointing forth of the way is so little hearkened unto? Sure were this natural condition perceived, a report of the sure and safe way would be much more welcome than it is: Christ by his messengers would not be put to cry so often in vain, "This is the way, turn in hither."
Here is enough to convince of this ignorance and insensibleness; but it is his Spirit, which "convinceth the world of sin," John xvi. that must bear home this conviction.
Secondly, It pointeth out to us this, that "the way of man is not in himself," Jer. x. 23, that is, that nothing, he can do can or will prove a way to him to the Father: For Christ is the Way, as excluding all other means and ways. And that man can do nothing to help himself into the way, is clear; for,
1. "His way is darkness," Prov. iv. 14. He knoweth no better, he is satisfied therewith; there he sleepeth and resteth.
2. He cannot nor doth not desire to return. He hateth to be reformed.
3. Yea, he thinketh himself safe; no man can convince him of the contrary: The way he is in "seemeth right to him, though the end thereof be death;" Prov. xiv. 12, and xvi. 25.
4. Every man hath his own particular way to which he turneth, Isaiah liii, 6; some one thing or other that he is pleased with, and that he thinks will abundantly carry him through, and there resteth he; and what these ordinarily are, we shall hear presently.
5. In this his way, which yet is a false way, "he trusteth," Hosea x. 13, he leaneth upon it, little knowing that it will fail him at length, and that he and his hope and confidence shall perish.
Is it not strange then to see men and women "gading about to seek their way," as it is said, Jer. ii. 36. as if they could find it out; or as if they could of themselves fall upon the way. What a lamentable sight is it, to see people "wearying themselves with very lies," Ezek. xxiv. 12; "and wearied in the multitude of their own counsels," Isaiah xlvii. 15.
But what are those false and lying ways which men weary themselves in, and all in vain; and which they chuse and trust unto, and yet are not the way which will prove safe and sure?
Ans.It will not be easy to reckon them all up, we shall name some that are principal and most ordinary; such as,
1. Good purposes and resolutions, with which many deceive themselves, supposing that to be all which is required: And, alas! all their purposes are like to Ephraim's goodness,—like the early cloud and morning dew that soon evanisheth; their purposes are soon broken off, and soon disappointed, because made without counsel, Prov. xv. 22. Many foolishly rest here, that they have a good mind to do better, and to amend their ways, and they purpose after such a time or such time, they shall begin a new manner of life; but their purposes never come to any effect, and so at length they and their purposes both perish.
2. Some convictions and inward challenges. The word now and then pierceth them so far, and sore and sharp dispensations from the Lord so far affect their heart, that they see it is not well with them; and they are made, with Saul, to cry out, "I have sinned," 1 Sam. xv. 24, and they advance no further; those convictions either die out again, or work no further change: And, poor souls, they think, because at such a sermon, or such a communion, they had some such convictions and sharp challenges, therefore they imagine all is well with them; when a Judas may have convictions, sharper than ever they had, and a Felix, Acts xxiv. 25.
3. Convictions followed with some sort of amendment. Some may dreadfully deceive themselves with this, and conclude that all is right with them, and that the way they are in is safe and sure; because they have had convictions, which have been so effectual as to cause them to amend many things, and become, as to many things, changed men and women, when, alas, their way is but a way of darkness still; it is not Christ; they have never come to him. Herod hearing John Baptist, had his own convictions and amendments; for "he did many things," Mark vi. 20.
4. Many rest upon their outward civility and morality, or negative holiness. They cannot be challenged for gross faults, and that is all the way they have to rest in: Alas! could not a wicked Pharisee say as much as they, viz. "That he was no extortioner, unjust person, or an adulterer, nor such as the publican was," Luke xviii. 11. How many heathens, as to this, shall outstrip such as profess themselves Christians? and yet they lived and died strangers to the right way to happiness. See what that poor young man said, Luke xviii. 21.
5. Some may win to more than civility, and attain unto a kind of outward holiness, and outward performance of the duties of religion, such as hearing, reading, prayer, communicating, and rest there, and yet perish: For that is but their own way, it is not the right way. Had not the foolish virgins lamps? and did they not wait with the rest, Matth. xxv.; and will not many say, in that day, "We have eaten and drunken in thy presence, and thou hast taught in our streets:" to whom Christ shall answer, "I know not whence you are, depart from me, all ye workers of iniquity?" Luke xiii. 26, 27. Were not the Jews much in duties and outward ordinances? and yet see how the Lord rejected them all, Isaiah i. 11-15, and lxvi. 3.
6. Much knowledge doth deceive many. They think because they can talk of religion, speak to cases of conscience, handle places of Scripture, and the like, that therefore all is right with them; when alas, that is but a slippery ground to stand upon. The Pharisees sat in Moses' seat, and taught sometimes sound doctrine; and yet were heart-enemies to Jesus, Matth. xxiii. And will not many think to plead themselves into heaven, by saying, that they "have prophesied in his name," Matth. vii. 22. There is "a knowledge that puffeth up," 1 Cor. xiii. 2. Some there are whose knowledge seemeth to be operative and practical, and not merely speculative. Some may "escape the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ," and yet again become entangled therein and overcome; so that "their latter end is worse than the beginning;" see 2 Peter ii. 20, 21, 22. Knowledge, I grant, is good, but it is not Christ, and so it is not the way to the Father; and many, alas! lean to it, and are deceived at last.
7. A kind of seeming seriousness in the performance of duties, and in seeking of God, deceiveth many. They think, because they are not conscious to their own dissembling, but they look upon themselves as earnest in what they do, that therefore all is well. Sayeth not Christ, that not "every one that saith, Lord, Lord, shall enter into the kingdom of God?" Matth. vii. 21; that is, not every one that reneweth their suits, and ingeminateth their desires, cry, and cry over again, and, as it were, will not give it over; and yet they come short of their expectation. Did not the foolish virgins seem earnest and serious, when they continued waiting with the rest, and at length cried "Lord, Lord, open unto us;" and yet they are kept at the door. Many consider not that there is a secret and close hypocrisy, that some may be under and not know it, as well as a gross hypocrisy and dissimulation, which may be easily observed; "Will not many seek to enter in that shall not be able?" Matth. vii. 13. Luke xiii. 24.
8. Many deceive themselves with this, that they are looked on by other godly, discerning persons and ministers, as good serious Christians, and that they carry so handsomely and so fair, that no man can judge otherways of them, than that they are good serious seekers of God. But, alas! the day is coming which will discover many things, and many one will be deceived both of themselves and of others. "Not he who commendeth himself is approved, but whom God approveth," 2 Cor. x. 18. Therefore, Paul exhorts Timothy, "to study to show himself approved unto God," 2 Tim. ii. 15. Men look only on the outside, and cannot see into the heart; but God searcheth the heart; and it is an easy matter to deceive men, but God will not be deceived.
9. Some may suppose themselves in a safe and sure way, if they outstrip others in religious duties, and be much in extraordinary duties, when, alas! for all that, the heart may be rotten. "The Pharisee fasted twice a-week," Luke xviii. 12, and yet was but an enemy to Christ. O how deceitful is the heart of man!
10. Inward peace and quietness of conscience may deceive some; and they may suppose that all is right with them; because they do nothing over the belly of their conscience. Their heart doth not accuse them of falsehood and dissimulation in their way with God or man, but they do all things according to their light. No doubt that young man (Luke xviii. 21,) spoke according to his judgment and light, when he said, "All these things have I kept from my youth." And Paul saith of himself (Acts xxiii. 1,) "that he had lived in all good conscience before God till that very day;" meaning, that even while he was a Pharisee unconverted, he had not tortured his conscience, nor done anything directly against it, but had always walked according to his light. See Acts xxvi. 9.
11. A way of zeal may deceive many who may think their case unquestionable, because they are zealous for their way, and, as they think, their zeal is pure for God. Was not Paul, while a Pharisee, very zealous, when, out of zeal to his way, he persecuted the church, Philip. iii. 6. See my zeal for the Lord, could I thus say, 2 Kings x. 16; and the Jews had a zeal of God, but not according to knowledge, Rom. x. 2; and Christ tells us, that such as should persecute the Apostles unto death, would think they did God good service, John xvi. 2.
12. Some also may put it beyond question, that they are in the right way, because they are more strict in all their ways than others, and will not so much as keep fellowship or company with them; saying, with those, (Isaiah lxv. 5) "Stand by, I am holier than thou, come not near to me," who yet are but a smoke in God's nose, and a fire that burneth all the day.
13. Some may rest on, and deceive themselves with their great attainments, and more than ordinary experiences, when, alas! we see to what a height some may come, and yet prove nothing. Let such souls read with trembling that word of Paul, Heb. vi 4, 5, where we see some may come to be enlightened, to taste of the heavenly gift, to be made partakers of the Holy Ghost, to taste the good word of God, and the powers of the world to come, and yet prove cast-aways; taking these expressions as pointing forth something distinct from real grace.
Many such false ways, wherein men please themselves, might be mentioned; by these every one may see cause of searching and trying over and over again. It is a dreadful thing to be deceived here, and it is best to put it to a trial, when there is a possibility of getting the matter helped. And many may fear and tremble when they see they are not yet come the length of many such as sit down without Christ, and lose all their labour. Oh, if this could put people to a serious examination and trial of themselves, and of the nature of that way wherein they are, and rest at present!
Thirdly, We might here observe, that this true and living way is but one for all. There is but "one Mediator between God and man," 1 Tim. ii. 5. One Mediator for both Old and New Testament, the seed of the woman. Howbeit the Lord's dispensations with his people, in that one way, may be various, as his way with his people under the law is different from his way with his people under the gospel; and his dispensations with individual believers, whether under the law or under the gospel, is not the same in all things.
And this should teach us to relinquish our own ways, and to enter into this one only way; and it should move such as are in this way to study unity and agreement among themselves; and yet not infer or suppose, that God's way with them must be in all things alike. Yea, though the Lord's way with them be different from his way with others, and more dark, disconsolate, and bitter, yet let them be quiet and silent before the Lord, and acknowledge his goodness that hath brought them into the one only way, Jesus Christ, and keepeth them there.
But,fourthly,The main thing here, and which is obvious, is this, that Jesus Christ is the way to the Father, the one and only way, the sovereign and excellent way, and he alone is the way. There is not another. "Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved," Acts iv. 12.
For clearing of this, we shall speak a little to those four things, and shew,
1. What is our case, and what need we have of a way.
2. How Christ answereth this our case and necessity, and is a fit way for us.
3. How he alone is the way, and answereth this our case.
4. What are the rare advantages and specialities of this way.
And this will make way for our clearing up, how Christ is made use of as a way by poor sinners.
For the first of these, our present case and necessity, something was spoken to it before; we shall reduce all those to two heads. The first is, our state of guilt, and separation from God because of sin and guilt; the next is, our state of wickedness and enmity against God.
As to the first, we may take notice of those things:
1. That sin, original and actual, hath separated us from God, and cast us out of his favour, and out of that station of favour and friendship which once we were advanced to in Adam.
2. That we are under God's curse and wrath, and excommunicated from the presence of the Lord, by a sad, yet just, sentence according to law, and so are under death.
As to the next thing, we may take notice of those particulars:
1. That we are impure and polluted with sin and daily iniquity.
2. That we are ignorant of the right way of returning into favour with God, seeking out to ourselves many inventions.
3. That we are impotent for any good work or commanded duty.
That not only so, but we are unwilling to do any thing that is good, or to enter into the way when pointed out unto us; yea, we are enemies to God by wicked works, and have an innate hatred to all his ways.
5. We desire not to be out of the condition whereinto we are; there we love to lie and sleep, and desire not to be roused up or awakened.
6. We are under the power and command of Satan, who leadeth us out of the way, yea, and driveth us forward in the wrong way, to our perdition.
These things are plain and undeniable, and need no further confirmation; though, alas! it is little believed or laid to heart by many.
For the second, how Christ answereth this our case and necessity. He is a way to us to help us out of both these, both out of our state of guilt and separation, and out of our state of wickedness and enmity.
And, first, he helpeth us out of our state of guilt and separation:
1. By taking away our guilt and sin; "being made sin for us, who knew no sin, that we might be made the righteousness of God in him," 2 Cor. v. 21. He hath filled the great gap betwixt God and us, with his body, and hath made of it, as it were, a bridge, by which they may go over to the Father: "We enter now into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh," Heb. x. 19, 20; "we are now brought near by his blood," Eph. ii. 13, so that through him we are restored again to friendship with God, and made one with him; for Christ the Mediator hath "made both one, reconciling Jews and Gentiles both unto God, in one body, by the cross, having slain the enmity," Eph. ii. 16.
2. By taking away the curse and wrath that was due to us, being "made a curse for us," Gal iii. 13. So that he is become our peace, and "through him we have access by one spirit unto the Father, and are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God," Eph. ii. 14, 18, 19. "He is set forth to be a propitiation through faith in his blood," Rom. iii. 25. 1 John ii. 2, and iv. 10. "By him have we now received atonement," Rom. v. 11.
Next, he helpeth us out of our state of wickedness and enmity,
1. By taking away our impurity and uncleanness, "by washing us and cleansing us in his blood," Ezek. xvi. 6-9. Col. i. 22, "having purchased grace for us," Eph. v. 1, 3, "we are blessed with all spiritual blessings in him." He applieth his merits, and layeth the foundation of grace and holiness in the soul, and carrieth on the work of mortification and vivification; and so killing the old man by his Spirit, both meritoriously and efficiently, he cleanseth and washeth. Hence, we are said to be baptised with him in his death, and buried with him by baptism into death, that we should walk in newness of life. And so our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin, Rom. vi. 3, 4, 6. And for our daily infirmities and escapes, whereby we pollute ourselves, his blood "is a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness," Zech. xiii. 1; and to this fountain he bringeth by the spirit of repentance, which he, as an exalted prince, bestoweth, Acts. v. 31, and by faith. So 1 John ii. 1, "if any man sin, we have an advocate with the Father," &c.
2. As for our ignorance and blindness, he taketh that away, being given for a light to the Gentiles, Isa. xlii. 6, and xlix. 6. Luke ii. 32. He is sent to open the blind eyes, Isa. xlii. 7; to bring out the prisoners from their dark prisons, Isa. xlii. 7, and lxi. 1. Yea, he is anointed for this end, so that such as walk in darkness see a great light, and they that dwell in the land of the shadow of death, upon them the light hath shined, Isa. ix. 2. Matth. iv. 15; and he hath eye-salve to give, Rev. iii. 18.
3. He is qualified for taking away our impotency, so that through him we can do all things, Philip, iv. 13; "when we are weak, we are strong in him who is our strength, and liveth in us," 2 Cor. xii. 10. Gal. ii. 20. Hence, "he worketh in us both to will and to do of his own good pleasure," Philip. ii. 13.
4. He also taketh away our natural averseness, unwillingness, wickedness, and hatred of his ways, making his people "willing in the day of his power," Psal. cx. So he taketh away "the enmity that is in us," Col. ii. 20, and reconcileth us to God and to his ways, that our hearts do sweetly comply with them, and we become most willing and glad to walk in them, yea, and "to run the way of his commandments through his enlarging of our hearts," Psal. cxix. 22.
5. He likewise taketh away that desire and willingness, which we have, to lie still in our natural condition, by convincing us of the dreadful hazard thereof, through the spirit of conviction, whereby he convinceth the world of it, John xvi. 8, and circumciseth their ears to hear, and maketh them willing to hearken to the counsel of God.
6. As for the power and dominion of Satan, he breaketh that, by "leading captivity captive," Eph. iv. 8; Psal. lxviii. 18; "and spoiling the strongman's house; for he is come to destroy the works of the devil," 1 John iii. 8; "and he spoileth principalities and powers," Col. ii. 15. Thus, as a captain of salvation, he leadeth them out as a conqueror; having paid the price, he delivereth also by power and authority from the hand of this jailor.
And thus we see how he answereth our case and necessity, and is a fit way for us; and though this be not questioned, yet little is it believed and considered, and less put in practice.
And as for the third particular, that he alone is this way, and answereth our case herein, it needeth not be much spoken to, since it is clear and manifest, confirmed by the experience of all generations, and the disappointments of fools who have been seeking other ways. Angels in heaven cannot do our business, they cannot satisfy justice for us, nor have they any power over our heart to turn it as they will; nay, they are not acquainted with our secret thoughts, that cabinet is kept close from them, and reserved as the peculiar privilege of God alone. The blood of bulls and of goats cannot do it; for the apostle tells us, that it is impossible for that to take away sin, Heb. x. 4. That blood shed according to the law did cleanse ceremonially, but it is only the blood of Jesus, typified by that, which cleanseth really; so that we are sanctified through the offering of the body of Jesus Christ once for all, Heb. x. 10. No pains or labour of ours can avail here. The Lord will not be pleased with thousands of rams, or with ten thousands of rivers of oil. "He will not take our first-born for our transgression, nor the son of our body for the sin of our soul," Micah vi. 7. Ordinance and means will not do it, nor any invention of our own: "no man can by any means redeem his brother, or give to God a ransom for him; for the redemption of the soul is precious, and it ceaseth for ever," Psal. xlix. 7, 8. He alone hath laid down the price; all our sufferings, prayers, tears, labours, penances, and the like, signify nothing here; they cannot satisfy justice for one sin.
As to the fourth particular, viz., the singularity of this way, those things make it manifest and apparent:
1. This is such a way as can discover itself, and make itself known unto the erring traveller. Christ Jesus is such a way as can say to the wandering soul, "this is the way, walk ye in it," Isa. xxx. 25. No way can do this. This is comfortable.
2. This way can not only discover itself to the wandering traveller, but also it can bring folk into it. Christ can bring souls unto himself, when they are running on in their wandering condition. He can move their hearts to turn into the right way, put grace in their soul for this end, begin resolutions in them, and sow the seed of faith; and so stay their course which they were violently pursuing, and make them look about and consider what they are doing. As the former was good news to poor, blind, and witless creatures that were wandering and knew not whither they were going; so this is good news to poor souls that find their heart inclining to wander, and loving to go astray.
3. This way can cause us walk in it. If we be rebellious and obstinate, he can command with authority; for he is given for a leader and commander, Isa. lv. 4. How sweet should this be to the soul that is weighted with a stubborn, untractable, and unpersuadable heart, that he, as a king, governor, and commander, can with authority draw or drive, and cause us follow and run?
4. This way is truth, as well as the way; so that the soul that once entereth in here is safe for ever; no wandering here. "The wayfaring men, though fools, shall not err in this way," Isa. xxxv. 8. "He will bring the blind by a way that they knew not, and lead them in paths that they have not known; he will make darkness light before them, and crooked things straight; those things will he do unto them, and not forsake them," Isa. xlii. 16.
5. This way is also life, and so can revive the faint and weary traveller. "He giveth power to the faint, and to them that have no might he increaseth strength; yea, he renews their strength, and makes them mount up with wings as eagles, and run and not be weary, and walk and not be faint," Isa. xl. 29, 31; "and so he giveth legs to the traveller, yea, he carrieth the lambs in his bosom," Isa. xl. 11. Oh! who would not walk in this way? what can discourage the man that walketh here? what can he fear? No way can quicken and refresh the weary man. This way can do it; yea, it can quicken one that is as dead, and cause him march on with fresh alacrity and vigour.
6. From all these it followeth, that this way is a most pleasant, heartsome, desirable and comfortable way. The man is safe here, and he may "sing in the ways of the Lord," Psalm cxxxviii. 5. "For wisdom's ways are ways of pleasantness, and all her paths are peace," Prov. iii. 17. He is a way that is food, physic, cordials, and all that the poor traveller standeth in need of till he come hence.
From all which, ere we come to particulars, we shall in general point out those duties, which natively result thence, by way of use.
1. O what cause is there here for all of us to fall a wondering, both that God should ever have condescended to have appointed a way how sinners and rebels, that had wickedly departed from him, and deserved to be cast out of his presence and favour for ever, might come back again, and enjoy happiness and felicity in the friendship and favour of that God that could have got the glory of his justice in our destruction, and stood in no need of us, or of any thing we could do: as also, that he appointed such a way, that Jesus Christ his only Son, should, to speak so, lie as a bridge betwixt God and sinful rebels, and as a highway, that they might return to the great God upon him. Let all the creation of God wonder at this wonderful condescending love of God, that appointed such a way; and of Christ, that was content to lout so low as to become this way to us, this new and living way; and that for this end he should have taken on flesh, and become Emmanuel, God with us, and tabernacled with us, that through this vail of his flesh, he might consecrate a way to us. Let angels wonder at this condescendency.
2. Hence we may see ground of being convinced of those things: (1.) That naturally we are out of the way to peace and favour with God, and in a way that leadeth to death, and so that our misery and wretchedness, so long as it is so, cannot be expressed. (2.) That we can do nothing for ourselves; set all our wits a-work, we cannot fall upon a way that will bring us home. (3.) That it is madness for us to seek out another way, and to vex ourselves in vain, to run to this and to that mean or invention of our own, and be found fools in the end. (4.) That our madness is so much the greater in this, that we will turn to our own ways that will fail us, when there is such a noble and excellent, and every way satisfying way prepared to our hand. (5.) That our wickedness is so desperate, that the way which is pointed out to us doth not please us, and that we will not enter into it, nor walk in it. (6.) That this way, which is also the truth and the life, is only worth the embracing, and is only safe and sure; we should be convinced and persuaded of the worth, sufficiency, and desirableness of this way. Reason, with ordinary light from the word, may teach these things; but grace can only carry them into the heart, and make them take rooting there.
3. We may read here our obligation to those particulars: (1.) To turn our back upon all other false and deceitful ways, and not rest there. (2.) To enter into this way, though "the gate be narrow and strait," Matt vii. 13. Luke xiii. 24, yet "to strive to enter in." (3.) To resolve to abide in that way as acquiescing in it, resting satisfied with it, and thus to be "rooted in him," Col. ii. 7, and "to dwell in him," 1 John iii. 24, and "to live in him," or "through him," 1 John iv. 9. (4.) To "walk in this way," Col. ii. 6. that is, to make constant use of him, and to make progress in the way in and through him; to go from strength to strength in him, drawing all our furniture from him, by faith, according to the covenant; and that the soul should guard against, 1. stepping aside out of this good and pleasant way; 2. backsliding; 3. sitting up, and fainting by the way.
In a word, this pointeth out our duty, to make use of Christ as our way to the Father, and only of Christ; and this leads us to the particulars we shall speak a little to.
There are two main things which stand in our way, and hinder us from approaching to the Father. 1. Unrighteousness and guilt, whereby we are legally banished, because of the broken covenant, and the righteous sentence of God according to that covenant. And, 2. Wickedness, impurity, and unholiness, which is, as a physical bar, lying in our way; because nothing that is unclean can dwell and abide with him, who is of purer eyes than he can behold iniquity; and nothing that is unclean can enter in there where he is. So then there must be an use-making of Christ, as a way through both these impediments; we need justification and pardon for the one, and sanctification and cleansing for the other. Now Christ being the way to the Father, both as to justification, in taking away the enmity, in changing our state, and removing our unrighteousness and guilt, whereby we were lying under the sentence of the law, adjudging such sinners as we are to hell; and as to sanctification, in cleansing us from all our pollutions, renewing our souls, washing away our spots and defilements, &c. He must be made use of in reference to both.
In speaking to thefirst, we shall be the shorter, because through God's great mercy, the gospel's pure way of justification by faith in Christ is richly and abundantly cleared up by many worthy authors, of late, both as concerning the theoretical and practical part.
What Christ hath done to purchase, procure, and bring about our justification before God, is mentioned already, viz. That he stood in the room of sinners, engaging for them as their cautioner, undertaking, and at length paying down the ransom; becoming sin, or a sacrifice for sin, and a curse for them, and so laying down his life a ransom to satisfy divine justice; and this he hath made known in the gospel, calling sinners to an accepting of him as their only Mediator, and to a resting upon him for life and salvation; and withal, working up such, as belong to the election of grace, to an actual closing with him upon the conditions of the covenant, and to an accepting of him, believing in him, and resting upon him, as satisfied with, and acquiescing in that sovereign way of salvation and justification through a crucified Mediator.
Now, for such as would make use of Christ as the way to the Father in the point of justification, those things are requisite; to which we shall only premise this word of caution, That we judge not the want of these requisites a ground to exempt any, that heareth the gospel, from the obligation to believe and rest upon Christ as he is offered in the gospel.
1. There must be a conviction of sin and misery. A conviction of original guilt, whereby we are banished out of God's presence and favour, and are in a state of enmity and death, are come short of the glory of God, Rom. iii. 23; becoming dead or under the sentence of death, through the offence of one, Rom. v. 15; being made sinners by one man's disobedience, verse 19, and therefore under the reigning power of death, verse 17, and under that judgment that came upon all men to condemnation, verse 18. And of original innate wickedness, whereby the heart is filled with enmity against God, and is a hater of him and all his ways, standing in full opposition to him and to his holy laws; loving to contradict and resist him in all his actings; despising and undervaluing all his condescensions of love; obstinately refusing his goodness and offers of mercy; and peremptorily persisting in rebellion and heart-opposition; not only not accepting his kindness and offers of mercy, but contemning them, trampling them under foot as embittered against him. As also, there must be a conviction of our actual transgressions, whereby we have corrupted our ways yet more, run farther away from God, brought on more wrath upon our souls, according to that sentence of the law, "Cursed is everyone that abideth not in all things that are written in the law to do them," Deut. xxvii. 26. Gal. iii. 10. What way this conviction is begun and carried on in the soul, and to what measure it must come, I cannot now stand to explain; only, in short, know, That upon whatever occasion it be begun, whether by a word carried home to the heart by the finger of God, or by some sharp and crossing dispensation, fear of approaching death, some heinous out-breaking, or the like, it is a real thing, a heart-reaching conviction, not general and notional, but particular, plain, and pinching, affecting the heart with fear and terror, making the soul seriously and really to mind this matter, to be taken up with the thoughts of it, and anxiously and earnestly to cry out, "What shall I do to be saved?" and finally, will make the soul willing to hearken and hear what hopes of mercy there is in the gospel, and to embrace the way of salvation which is there laid down. And the reason of this is, because Christ himself tells us, "The whole needeth not the physician, but the sick," Matt. ix. 12. "He is not come to call the righteous," that is, such as are righteous in their own eyes, "but sinners," that is, such as are now no more whole at the heart, as seeing no evil, no hazard or danger, but pricked and pierced with the sense of their lost condition, being under the heavy wrath and vengeance of the great God, because of sin; and seeing their own vileness, cursedness, wickedness and desperate madness. Because naturally we hate God and Christ, John xv. 23-25, and have a strong and natural antipathy at the way of salvation through Jesus, therefore nothing but strong and inevitable necessity will drive us to a compliance with this gospel device of love.
2. There must be some measure of humiliation. Under this conviction the man is bowed down, and made mute before God; no more boasting of his goodness and of his happy condition; no high or great thoughts of his righteousness; for all are looked on now as "filthy rags," Isa. lxv. 6. "What things were as gain before to the soul, must now be counted loss, yea, and as dung," Philip, iii. 7, 8. The man must be cast down in himself, and far from high and conceity thoughts of himself, or of any thing he ever did or can do. "For the Lord resisteth the proud, but giveth grace to the humble," James iv. 6; 1 Pet. v. 5. "He reviveth the spirit of the humble," Isa. lvii. 15. "He that humbleth himself shall be exalted," Matt. xviii. 4, and xxiii. 12; Luke xiv. 11, and xviii. 14.
3. There must be a despairing of getting help or relief out of this condition, by ourselves, or any thing we can do; a conviction of the unprofitableness of all things under the sun for our relief. No expectation of help from our supposed good heart, good purposes, good deeds, works of charity, many prayers, commendations of others, sober and harmless walking, or anything else within us or without us that is not Christ. For, so long as we have the least hope or expectation of doing our own business without Christ, we will not come to him. Our heart hangeth so after the old way of salvation through works, that we cannot endure to hear of any other, nor can we yield to any other. Could we but have heaven by the way of works, we would spare no pains, no cost, no labour, no expenses; nay, we would put ourselves to much pain and torment by whippings, cuttings, fastings, watchings, and the like; we would spare our first-born; nay, we would dig our graves in a rock with our nails, and cut our own days, could we but get heaven by this means; such is our antipathy at the way of salvation through a crucified Christ, that we would choose any way but that, cost what it would; therefore, before we can heartily close with Christ and accept of him, we must be put from those refuges of lies, and see that there is nothing but a disappointment written on them all, that all our prayers, fastings, cries, duties, reformations, sufferings, good wishes, good deeds, &c. are nothing in his eyes, but so many provocations to the eyes of his jealousy, and so, further causes of our misery.
4. There must be a rational, deliberate, and resolute relinquishing of all those things in ourselves, on which our heart is ready to dote. The man being convinced of the vanity of all things by which he hath been hoping for salvation, must now purpose to lose his grips of them, to turn his back upon them, to quit them with purpose of heart, and to say to them, get you hence, as Isa. xxx. 22. This is to deny ourselves, which we must do ere we become his disciples, Matt. xvi. 24. This is to forsake our father's house, Psalm xlv. 10, and to pluck out our right eye, and to cut off our right arm, Matth. v. 29, 30. This abandoning of all our false propes and subterfuges must be resolute, over the belly of much opposition within, from the carnal and natural inclinations of the heart; and of much opposition without, from Satan's ensnaring suggestions and deceitful temptations: It must be a real, rational act of the soul, upon solid and thorough conviction of their unprofitableness, yea, of their dangerousness and destructiveness.
5. There must be some knowledge of the nature of the gospel covenant, and of the way which now God hath chosen whereby to glorify his grace in the salvation of poor sinners. That God, Father, Son, and Holy Ghost thought good, for the glory of free grace and wisdom, in a way of justice and mercy, to send Jesus Christ to assume man's nature, and so become God and man in two distinct natures, and one person, for ever; and to become under the law, to undergo the curse thereof, and to die the cursed death of the cross, to satisfy justice, and pay the ransom for the redemption of the elect. In which undertaking our Lord was a servant, Isa. xlii. 1, and xlix. 6, and lii. 13, and liii. 11. Zech. iii. 8. Matt. xii. 18; and had furniture from God for all his undertaking, Isa. xlii. 1, and lxi. 1, 2. Matt. xii. 18; and had a promise of seeing his seed, and of prolonging his days, &c. Isa. xliii. 10, 11. Thus there was a covenant of redemption betwixt God and the Mediator; and the Mediator undertaking, was obliged to perform all that he undertook, and accordingly did so. For, as the Lord laid on him, or caused to meet together on him, "the iniquity of us all," Isa. liii. 6, so in due time "he bare our griefs, and carried our sorrows. He was wounded for our transgressions, and bruised for our iniquities, the chastisement of our peace was upon him. He was cut off out of the land of the living, and stricken for the transgression of his people; he made his soul an offering for sin, and bare the iniquities of his people. Pouring out his soul unto death he bare the sin of many, and made intercession for the transgressors," Isa. liii. 4, 5, 10, 11, 12. So "that 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, for sin (or by a sacrifice for sin) condemned sin in the flesh," Rom. viii. 3, "that the righteousness of the law might be fulfilled in us," verse 4. Thus "he made him sin (or a sacrifice for sin) that we might become righteous," 2 Cor. v. 20; and "he was once offered to bear the sins of many," Heb. ix. 28; and "he, through the eternal Spirit, offered himself without spot to God," verse 14, and "his own self bare our sins in his own body on the tree," 1 Pet. ii. 24. There must, I say, be some knowledge of, and acquaintance with this great mystery of the gospel, wherein is declared "the manifold wisdom of God," Eph. iii. 10, and with the noble design of God, in sending his Son, after this manner, to die the death, that condemned sinners might live, and return to the bosom of God; as redeemed "not with gold or silver, or corruptible things but with the precious blood of Christ, as of a lamb without blemish and without spot," 1 Pet. i. 18. And being "so redeemed by blood, to become kings and priests unto God," 1 Pet. ii. 2. Rev. v. 9, 10. The man must not be ignorant of this, else all will be in vain. I do not determine how distinct and full this knowledge must be; but sure there must be so much knowledge of it, as will give the soul ground of hope, and, in expectation of salvation by this way, cause it turn its back upon all other ways, and account itself happy if it could once win here.
6. There must be a persuasion of the sufficiency, completeness and satisfactoriness of the way of salvation through this crucified Mediator, else the soul will not be induced to leave its other courses, and betake itself to this alone. He must be sure that salvation is only to be had this way, and that undoubtedly it will be had this way, that so with confidence he may cast himself over on this way, and sweetly sing of a noble outgate. And therefore he must believe, that Christ is really God as well as man, and a true man as well as God; that he is fully furnished for the work of redemption, having the Spirit given to him without measure; and endued fully and richly with all qualifications fitting for all our necessities, and enabling him to "save to the uttermost all that come unto God by him," Heb. vii. 25; that "he is made of God to us wisdom, righteousness, and sanctification," 1 Cor. i. 30; that "all power in heaven and in earth is given unto him," Matt. xxviii. 18; that "all things are put under his feet;" and that "he is given to be Head over all things to the church," Eph. i. 22; that "in him dwelleth all fulness," Col. i. 19; that "in him are hid all the treasures of wisdom and knowledge," Col. ii. 3; yea, "that in him dwelleth all the fulness of the Godhead bodily;" so that we are "complete in him, who is the head of all principality and power," verses 9, 10.
7. The soul must know that he is not only an able and all-sufficient Mediator, but that also he is willing and ready to redeem and save all that will come. For all the preceding particulars will but increase his sorrow and torment him more, so long as he supposeth, through ignorance and the suggestion of Satan, that he hath no part in that redemption, no access to it, no ground of hope of salvation by it. Therefore it is necessary that the soul conceive not only a possibility, but also a probability of help this way, and that the dispensation of the gospel of grace, and the promulgation and offer of these good news to him, speak out so much, that the patience of God waiting long, and his goodness renewing the offers, confirmeth this; that his serious pressing, his strong motives, on the one hand, and his sharp threatenings on the other; his reiterated commands, his ingeminated obtestations; his expressed sorrow and grief over such as would not come to him; his upbraiding and objurations of such as do obstinately refuse, and the like, put his willingness to save such as will come to him out of all question. Yea, his obviating of objections, and taking all excuses out of their mouth, maketh the case plain and manifest, so that such as will not come are left without excuse, and have no impediment lying in the way but their own unwillingness.
8. The man must know upon what terms and conditions Christ offereth himself in the gospel, viz. upon condition of accepting of him, believing in him, and resting upon him; and that no other way we can be made partakers of the good things purchased by Christ, but by accepting of him as he is offered in the gospel, that is to say, freely, "without price or money," Isa. lv. 1, absolutely without reservation, wholly, and for all ends, &c. For, till this be known, there will be no closing with Christ; and till there be a closing with Christ, there is no advantage to be had by him. The soul must be married to him as an husband, fixed to him as the branches to the tree, united to him as the members to the head, become one with him, "one spirit," 1 Cor. vi. 17. See John xv. 5. Eph. v. 30. The soul must close with him for all things, adhere to him upon all hazards, take him and the sharpest cross that followeth him. Now, I say, the soul must be acquainted with these conditions; for it must act deliberately and rationally here. Covenanting with Christ is a grave business, and requireth deliberation, posedness of soul, rational resolution, full purpose of heart, and satisfaction of soul, and therefore the man must be acquainted with the conditions of the new covenant.
9. There must be a satisfaction with the terms of the gospel, and the heart must actually close with Christ as he is offered in the gospel. The heart must open to him, and take him in, Rev. iii. 20. The soul must embrace and receive him, John i. 12. The man must take him as his Lord and Master, King, Priest, and Prophet; must give up himself to him as his leader and commander, and resolve to follow him in all things, and thus close a bargain with him; for, till this be done, there is no union with Christ, and, till there be an union with Christ, there is no partaking of the fruits of his redemption as to justification, no pardon, no acceptance, no access to the favour of God, nor peace nor joy in the Holy Ghost, no getting of the conscience sprinkled, nor no intimation of love or favour from God, &c.
10. There must be a leaning to and resting upon him and on his perfect sacrifice. The soul must sit down here as satisfied, and acquiesce in this complete mediation of his. This is to believe on him, to rest on him, John iii. 18. 1 Pet. ii. 6, as an all-sufficient help. This is to cast the burden of a broken covenant, of a guilty conscience, of deserved wrath, of the curse of the law, &c. upon him, that he may bear away those evils from us. This is to put on the Lord Jesus (in part), Rom. xiii. 14; to cover ourselves with his righteousness from the face of justice, to stand in this armour of proof against the accusations of law, Satan, and an evil conscience. This is to flee to him as our city of refuge, that we may be safe from the avenger of blood. This is to make him our refuge from the storm of God's anger, and a shadow from the heat of his wrath, Isa. xxv. 4, and "our hiding-place from the wind, and a covert from the tempest," and as the "shadow of a great rock in a weary land," Isa. xxxii. 2. When we hide ourselves in him as the complete cautioner that hath fully satisfied justice, and "desire to be found in him alone, not having our own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith," Phil. iii. 9. This is to lay our hand on the head of the sacrifice, when we rest on this sacrifice, and expect salvation through it alone. This is to cast ourselves in Christ's arms, as peremptorily resolving to go no other way to the Father, and to plead no other righteousness before God's bar but Christ's; that is faith, yea, the lively acting of justifying faith.
Thus then is Christ made use of as the way to the Father, in the point of justification, when the poor awakened sinner, convinced of his sin and misery, of his own inability to help himself, of the insufficiency of all means beside Christ, of Christ's all-sufficiency, readiness, and willingness to help, of the equity and reasonableness of the conditions on which he is offered, and life through him, is now content and fully satisfied with this way, actually renouncing all other ways whatsoever, and doth with heart and hand embrace Jesus Christ, and take him as he is offered in the gospel, to make use of him for all things, to Jean to him, and rest upon him in all hazards, and particularly, to refuge itself under his wings, and to rest there with complacency, satisfaction, and delight, and hide itself from the wrath of God and all accusations.
Yet it should be known, that this act of faith, whereby the soul goeth out to Christ, and accepteth of and leaneth to him, is not alike in all.
1. In some it may be more lively, strong and active, like the centurion's faith, that could argue syllogistically, Matt. viii. 8, &c, which Christ looked upon as a great faith, a greater whereof he had not found, no not in Israel, verse 10; and like the faith of the woman of Canaan, Matt. xv. 21, &c, that would take no naysay, but of seeming refusals did make arguments, which Christ commendeth as a great faith, verse 28. But in others it may be more weak and fainting, not able to reason aright for its own comfort and strength, as Matt, vi. 30, but is mixed with much fear, as Matt. viii. 26, yea, and with much faithfulness, so that the soul must cry, "Lord, help my unbelief!" Mark ix. 24.
2. In some the acts and actings of this faith may be more clear and discernible, both by themselves, and by spiritual onlookers; in others, so covered over with a heap of doubts, unbelief, jealousy, and other corruption, that the actings of it can hardly, or not at all, be perceived by themselves or others; so that nothing shall be heard but complaints, fears, doubtings, and objections.
3. In some, this faith may have strong and perceptible actings, wrestling through much discouragement and opposition, and many difficulties; as in the woman of Canaan, Matt. xv.; running through with peremptory resoluteness, saying, with Job, chap. xiii. 15, "Though he slay me, yet will I trust in him;" and thus taking the kingdom of heaven with violence. In others it may be so weak, that the least opposition or discouragement may be sufficient to make the soul give over hope, and almost despair of overcoming and winning through, and be as a bruised reed or a smoking flax.
4. In some, though it appear not strong and violent or wilful (in a manner) in its actings, yet it may be firm, fixed, and resolute in staying upon him, Isa. xxvi. 3, 4, and trusting in him, Psalm cxxv. 1, resolving to hing there, and if it perish, it perisheth; in others weak and bashful.
5. In some it may be yet weaker, going out in strong and vehement hungerings, Matt. v. 6. The man dare not say, that he doth believe or that he doth adhere to Christ and stay upon him; yet he dare say, he longeth for him, and panteth after him, as ever "the hart doth after the water-brooks," Psalm xlii. 1, 2; he hungereth and thirsteth for him, and cannot be satisfied with any thing without him.
6. In some, it may be so weak, that the soul can only perceive the heart looking out after him; upon little more ground than a maybe it shall be helped, Isa. xlv. 22. They look to him for salvation, being convinced that there is no other way; and resolved to follow no other way, they resolve to lie at his door, waiting and looking for a sight of the king's face, and to lie waiting till they die, if no better may be.
7. In some, it may be so weak, that nothing more can be perceived but a satisfaction with the terms of the covenant, a willingness to accept of the bargain, and an heart consenting thereunto, though they dare not say that they actually close therewith, yea, nor dare say that they shall be welcome, Rev. xxii. 17.
8. In some, it may be so weak and low, that they cannot say that they have any right hunger or desire after him, nor that their heart doth rightly and really consent to the covenant of grace; yet they would fain be at it, and cry out, O for a willing heart! O for ardent desires! O for a right hunger! and they are dissatisfied, and cannot be reconciled with their hearts for not desiring more, hungering more, consenting more; so that, if they had this, they would think themselves happy and up-made. And thus we see their faith is so low, that it appeareth in nothing more manifestly, than in their complainings of the want of it.
So then, the poor weak believer needeth not to be so far discouraged as to despair and give over the matter as hopeless and lost; let him hang on, depend and wait. A weak faith to-day may become stronger within a short time. He that laid the foundation can and will finish the building, for all his works are perfect. And a weak faith, when true, will prove saving, and lay hold on a saving strong Mediator.
Moreover, as to the acting of faith on Christ's death and sacrifice for the stopping the mouth of conscience, law, Satan, and for the opposing to the pursuing justice of God because of sin, it may sometimes be strong, distinct, clear, and resolute; at other times again be weak, mixed, or accompanied with much fear, perplexity, doubting, and distrust, because of their own seen unworthiness, many failings, doubtings of the sincerity of their repentance, and the like.
This is a main business, and of great concernment, yet many are not much troubled about it, nor exercised at the heart hereabout, as they ought, deceiving themselves with foolish imaginations: For,
1. They think they were believers all their days, they never doubted of God's grace and good-will, they had always a good heart for God, though they never knew what awakened conscience, or sense of the wrath of God meant.
2. Or they think, because God is merciful, he will not be so severe as to stand upon all those things that ministers require; forgetting that he is a just God, and a God of truth, that will do according to what he hath said.
3. Or they suppose it is an easy matter to believe, and not such a difficult thing as it is called; not considering or believing, that no less power than that which raised Christ from the dead, will work up the heart unto faith.
4. Or they resolve, that they will do it afterward, at some more convenient season; not perceiving the cunning slight of Satan in this, nor considering, that faith is not in their power, but the gift of God; and that, if they lay not hold on the call of God, but harden their heart in their day, God may judicially blind them, so that these things shall be hid from their eyes; and so that occasion, they pretend to wait for, never come.
Oh! if such whom this mainly concerneth, could be induced to enter into this way; considering,
1. That except they enter into this way they cannot be safe, the wrath of God will pursue them, the avenger of blood will overtake them; no salvation but here.
2. That in this way is certain salvation; this way will infallibly lead to the Father; for he keepeth in the way, and bringeth safe home, Exod. xxiii. 20.
3. 'Tis the old path and the good way, Jer. vi. 16; all the saints have the experience of this, who are already come to glory. And,
4. It is a highway, and a way of righteousness, wherein, if very fools walk, they shall not wander, Isa. xxxv. 8, 9, and if the weak walk in it, they shall not faint, Isa. xl. 31.
5. That except this be done, there is no advantage to be had by him; his death and all his sufferings, as to those persons that will not believe and enter into him as the way to the Father, are in vain.
6. Yea, such as will not believe in him say, in effect, either that Christ hath not died nor consecrated a way through the vail of his flesh; or, that all that he hath done and suffered is not sufficient to bring a soul home to God; or that they can do their own business without him, and that it was a foolish and vain thing for Christ to die the death for that end; or, lastly, that they care not for salvation; they are indifferent whether they perish or be saved.
7. That, as to them, the whole gospel is in vain, all the ordinances, all the administration of ordinances, all the pains of ministers, are in vain.
8. That, as to them, all Christ's intreaties, motives, allurements, patience and long-suffering, his standing at the door and knocking till his locks be wet with the dew, &c. are in vain; yea, they are contemptuously rejected, despised, slighted, and undervalued.
9. That all the great promises are by such rejected as untrue, or as not worthy the seeking or having; and that all the threatenings, on the other hand, are not to be regarded or feared.
10. In a word, that heaven and the fellowship of God is not worth the seeking, and that hell and the fellowship of devils is not worth the fearing; or, that there is neither a heaven nor a hell, and that all are but fictions; and that there is no such thing as the wrath of God against sinners, or that it is not much to be feared.
If it be asked, what warrant have poor sinners to lay hold on Christ, and grip to him, as made of God righteousness?
I answer, 1. our absolute necessity of him is a ground to press us to go and seek help and relief: we see we are gone in ourselves, and therefore are we allowed to seek out for help elsewhere.
2. Christ's all-sufficient furniture, whereby he is a qualified Mediator, fitted with all necessaries for our case and condition, having laid down a price to the satisfaction of justice, is a sufficient invitation for us to look toward him for help, and to wait at that door.
3. His being appointed of the Father to be Mediator of the covenant, and particularly, to lay down his life a ransom for sin; and Christ's undertaking all his offices, and performing all the duties thereof, conform to the covenant of redemption, is a strong encouragement to poor sinners to come to him, because he cannot deny himself, and he will be true to his trust.
4. The Father's offering of him to us in the gospel, and Christ's inviting us who are weary and heavy laden; yea, calling and commanding such to come to him in his own and in his Father's name, under the pain of his and his Father's wrath and everlasting displeasure; exhorting further, and requesting upon terms of love, pressing earnestly by many motives, sending out his ambassadors to beseech in his stead poor sinners to be reconciled, and to turn in to him for life and salvation; yea, upbraiding such as will not come to him. All these are a sufficient warrant for a poor necessitous sinner to lay hold on his offer.
And, further, to encourage poor souls to come unto him, all things are so well ordered in the gospel, as that nothing occurreth that can in the least prove a stumbling-block or a just ground of excuse for their forbearing to believe and to accept of his offers. All objections possible are obviated to such as are but willing; the way is cast up, and all stones of stumbling cast out of it; so that such as will not come can pretend no excuse. They cannot object the greatness of their sins: for the greater their sins be they have the greater need of one who is sent to take away sin, and whose blood purgeth from all sin, 1 John i. 7. What great sinner did he ever refuse that came to him, and was willing to be saved by him? Is there any clause in all the gospel excluding great sinners? Nor need they object their great unworthiness; for he doth all freely for the glory of his free grace. None ever got any good of him for their worth; for no man ever had any worth. Nor need they object their long refusing and resisting many calls; for he will make such as are willing welcome at the eleventh hour; him that cometh he will in no case put away, John vi. 37. Nor can they object their changeableness, that they will not stand to the bargain, but break and return with the dog to the vomit; for Christ hath engaged to bring all through that come unto him; he will raise them up at the last day, John vi. 40; he will present them to himself holy and without spot or wrinkle, or any such thing, Eph. v. The covenant is fully provided with promises to stop the mouth of that objection. Nor can they object the difficulty or impossibility of believing; for that is Christ's work also, he "is the author and finisher of faith," Heb. xii. 1. Can they not with confidence cast themselves upon him; yet if they can hunger and thirst for him, and look to him, he will accept of that; "look to me," says he, "and be saved," Isa. xlv. 22. If they cannot look to him, nor hunger and thirst for him, yet if they be willing, all is well. Are they willing that Christ save them in his way, and therefore willingly give themselves over to him, and are willing and content that Christ, by his Spirit, work more hunger in them, and a more lively faith, and work both to will and to do according to his own good pleasure, it is well.
But it will be said, that the terms and conditions on which he offereth himself are hard. Answer—I grant the terms are hard to flesh and blood, and to proud unmortified nature; but to such as are willing to be saved, so as God may be most glorified, the terms are easy, most rational and satisfying: for,
1. We are required to take him only for our Mediator, and to join none with him, and to mix nothing with him. Corrupt nature is averse from this, and would at least mix something of self with him, and not rest on Christ only: corrupt nature would not have the man wholly denying himself, and following Christ only. And hence many lose themselves, and lose all; because, with the Galatians, they would mix the law and the gospel together; do something themselves for satisfaction of justice, and take Christ for the rest that remains. Now, the Lord will have all the glory, as good reason is, and will have none to share with him; he will give of his glory to none. And is not this rational and easy? What can be objected against this?
2. We are required to take him wholly, that he may be a complete Mediator to us; as a prophet to teach, as a king to subdue our lusts, to cause us to walk in his ways, as well as a priest to satisfy justice for us, to die and intercede for us. Is it not reason that we take him as God hath made him for us? Is there any thing in him to be refused? And is there any thing in him which we have no need of? Is there not all the reason then in the world for this, that we take him wholly? And what stumbling-block is here?
3. We are required to take him freely, "without money and without price," Isa. lv. 1, for he will not be bought any manner of way; that free grace may be free grace, therefore he will give all freely. True enough it is, corruption would be at buying, though it have nothing to lay out. Pride will not stoop to a free gift. But can any say the terms are hard, when all is offered freely?
4. We are required to take them absolutely, without any reversion of mental reservation. Some would willingly quit all but one or two lusts they cannot think to twin with; and they would deny themselves in many things, but they would still most willingly keep a back-door open to some beloved lust or other. And who seeth not what double dealing is here? And what reason can plead for this double dealing? Corruption, it is true, will think this hard, but no man can rationally say that this is a just ground of discouragement to any, or a sufficient ground to warrand them to stay away from Christ, seeing they cannot be supposed sincerely to desire redemption from any sin, who would not desire redemption from every sin. He who loveth any known lust, and would not willingly be delivered therefrom, hath no real hatred at any lust, as such, nor desire to be saved; for one such lust would be his death.
5. It is required, that we accept of him really and cordially, with our heart and soul, and not by a mere external verbal profession, And is there not all the reason in the world for this? He offereth himself really to us, and shall we not be real in accepting of him? What, I pray, can be justly excepted against this? or, what real discouragement can any gather from this?
6. We are to take him for all necessaries, that is, with a resolution to make use of him as our all-sufficient Mediator. And is not this most reasonable? Ought we not to take him for all the ends and purposes for which God hath appointed him, and set him forth, and offered him to us? What then can any suppose to lie here which should scar a soul from laying hold upon him? Nay, should not this be looked upon as a very great encouragement? And should we not bless the Lord, that hath provided such a complete and all-sufficient Mediator?