CAUTIONS.
1. However the believer is to be much moved at, and affected with his sins and provocations, which he committeth after God hath visited his soul with salvation, and brought him into a covenant with himself, yet he must not suppose, that his sins after justification do mar his state; as if thereby he were brought into a non-justified state, or to a non-reconciled state. It is true, such sins, especially if gross, whether in themselves, or by reason of circumstances, will darken a man's state, and put him to search and try his condition over again. But yet we dare not say, that they make any alteration in the state of a believer; for once in a justified state always in a justified state. It is true likewise, that as to those sins, which now he hath committed, he cannot be said to be acquitted or justified, till this pardon be got out by faith and repentance, as is said; yet his state remaineth fixed and unchanged; so that though God should seem to deal with such in his dispensations, as with enemies, yet really his affections change not; he never accounteth them real enemies; nay, love lieth at the bottom of all his sharpest dispensations. If they forsake his law, and walk not in his judgments; if they break his statutes and keep not his commandments, he will visit their transgression with the rod, and their iniquity with stripes, nevertheless his loving-kindness will he not utterly take from them, nor suffer his faithfulness to fail; his covenant will he not break, nor alter the thing that has gone out of his lips, Psalm lxxxix. 30-34. And again, though after transgressions may waken challenges for former sins, which have been pardoned and blotted out, and give occasions to Satan to raise a storm in the soul, and put all in confusion, yet really sins once pardoned cannot become again unpardoned sins. The Lord doth not revoke his sentence, nor alter the thing that is gone out of his mouth. It is true likewise, that a believer, by committing of gross sins, may come to miss the effects of God's favour and good will, and the intimations of his love and kindness; and so be made to cry with David, Psalm li. 8, "Make me to hear joy and gladness;" and ver. 12, "Restore unto me the joy of thy salvation," &c. Yet that really holdeth true, that whom he loveth he loveth to the end; and he is a God that changeth not; and his gifts are without repentance. Yea, though grieving of the Spirit may bring souls under sharp throes, and pangs of the spirit of bondage, and the terrors of God, and his sharp errors, the poison whereof may drink up their spirits, and so be far from the actual witnessings of the Spirit of adoption; yet the Spirit will never be again really a spirit of bondage unto fear, nor deny his own work in the soul, or the soul's real right to, or possession of that fundamental privilege of adoption,—I say, that the soul is no more a son, nor within the covenant.
2. The course before mentioned is to be taken with all sins, though, (1.) They be never so heinous and gross. (2.) Though they be accompanied with never such aggravating and crying aggravations. (3.) Though they be sins frequently fallen into; and, (4.) Though they be sins many and heaped together. David's transgression was a heinous sin, and had heinous aggravations, yea, there was an heap and a complication of sins together in that one; yet he followed this course. We find none of these kind of sins excepted in the new covenant; and where the law doth not distinguish, we ought not to distinguish; where God's law doth not expressly exclude us, we should not exclude ourselves. Christ's death is able enough to take away all sin. If through it a believer be justified from all his transgressions committed before conversion, why may not also a believer be, through virtue of it, justified from his gross and multiplied sins committed after conversion? The blood of Christ cleanseth from all sin; Christ hath taught his followers to pray, "Forgive us our sins, as we forgive them that sin against us;" and he hath told us also, that we must forgive our brother seventy times seven, Matth. xiii.22.We would not be discouraged then from taking this course, because our sins are such and such; nay, rather, we would look on this, as an argument to press us more unto this way, because the greater our sins be, the greater need have we of pardon, and to say with David, Psalm xxv. 11, "Pardon mine iniquity, for it is great."
3. We would not think, that upon our taking of this course, we shall be instantly freed from challenges, because of those sins, for pardoning whereof we take this course; nor should we think, that because challenges remain, that therefore there is no pardon had, or that this is not the way to pardon; for, as we shall show afterward, pardon is one thing, and intimation of pardon is another thing. We may be pardoned, and yet suppose that we are not pardoned; challenges will abide till the conscience be sprinkled, and till the Prince of Peace command peace to the conscience, and put the accuser to silence; who, when he can do no more, will mar the peace of a believer, as long as he can, and stop the current of his comforts, which made David pray, that "God would restore to him the joy of his salvation," Psalm li.
4. Nor would we think, that upon our taking of this course for the pardon of our sins, we shall never thereafter meet with a challenge upon the account of these sins. It is true, when sins are pardoned, they are fully pardoned in God's court, and that obligation to condemnation is taken away, and the pardoned person is looked upon as no sinner, that is, as no person liable to condemnation because of these sins; for being pardoned he becometh just before God; yet we dare not say, but conscience afterward, being alarmed with new transgressions, may mistake, as people suddenly put into a fight are ready to do; nor dare we say, that God will not permit Satan to upbraid us with those sins, which have been blotted out long ago, as he suffered Shimei, who was but an instrument of Satan, to cast up to David his blood-guiltiness, which had been pardoned long before. The Lord may think good to suffer this, that his people may be kept humble, and made more tender and watchful in all their ways.
5. Believers would not misimprove or abuse this great condescendency of free grace, and take the great liberty to sin, because there is such a sure, safe, and pleasant way of getting those sins blotted out and forgiven. "Shall we sin because we are not under grace, but under the law? That be far from us," saith the Apostle, Rom. vi. 15. This were indeed to turn the grace of God into lasciviousness. And it may be a question, if such as have really repented, and gotten their sins pardoned, will be so ready to make this use of it; sure sense of pardon will work some other effect, as we see, Ezek. xvi. 62, 63.
6. The believer, in going about this work of nailing his sins to the cross of Christ, and of improving Christ's death, resurrection, and constant intercession, for the obtaining of pardon, would not think of going alone, or of doing this in his own strength; for of himself he can do nothing. He must look to Christ for grace to help in this time of need, and must go about this duty with dependence on him, waiting for the influence of light, counsel, strength, and grace from him, to repent and believe; for he is a prince exalted to give repentance, first and last, and he is the author and finisher of faith; so that without him we can do nothing.
7. Let the believer beware of concluding, that be hath got no pardon, because he hath met with no sensible intimation thereof by the flowing in of peace and joy in his soul. Pardon is one mercy, and intimation of it to the soul is another distinct mercy, and separable from it: shall we therefore say, we have not gotten the first, because we have not gotten both? The Lord, for wise reasons, can pardon poor sinners, and not give any intimation thereof; viz. that they may watch more against sin afterward, and not be so bold as they have been; and that they may find more in experience, what a bitter thing it is to sin against God, and learn withal to depend on him for less and more; and to carry more humbly; for it may be, God seeth, that if they saw their sins pardoned, they would forget themselves, and rush into new sins again.
8. The believer must not think it strange, if he find more trouble after greater sins, and a greater difficulty to lay hold on Christ for pardon of those, than for pardon of others. For as God hath been more dishonoured by these, so is his anger more kindled upon that account; and it is suitable for the glory of God's justice, that our sorrow for such sins be proportionally greater; and this will likewise increase the difficulty; and ordinarily the effects of God's fatherly displeasure make deeper wounds in the soul after such sins, and these are not so easily healed; all which will call for suitable and proportionally greater godly sorrow and repentance, and acts of faith, because faith will meet with more opposition and discouragement there, and therefore must be the more strong, to go through these impediments, and to lay hold on his cross. Yet though this should make all watchful, and to guard against gross and crying sins, it should not drive any to despair, nor to say with that despairing wretch, their sin is greater than it can be forgiven; the ocean of mercy can drown and swallow up greater as well as lesser sins; Christ is an all-sufficient Mediator for the greatest sins as well as the least. "O, for thy name's sake, pardon mine iniquity, for it is great!" will come in season to a soul ready to sink with the weight of this millstone tied about its neck.
9. As the greater sins should not make us despair of taking this course for remission, so nor should the smallness of sin make us to neglect this way; for the least sin cannot be pardoned but through Jesus Christ; for the law of God is violated thereby, justice provoked, God's authority vilified, &c. and therefore cannot be now pardoned, by reason of the threatenings annexed to the law, without a ransom. Death is the wages of sin, lesser and greater, and the curse is due to all sin, greater and smaller. There, the believer would not suffer one sin, seen and discovered, to lie unpardoned, but on the first discovery thereof, take it away to Christ, and nail it to the cross.
10. The believer would not conclude, that his sins are not pardoned, because possibly temporal strokes, inflicted because of them, are not removed; for though David's sin was pardoned, yet because of that sin of his, a temporal stroke attended him and his family, to his dying day; for not only did God cut off the child, (2 Sam. xv. 14.), but told him, that the sword should never depart from his house, and that he would raise up evil against him out of his own house, and give his wives to one that should lie with them in the sight of the sun, vers. 10, 11. So we read, that the Lord took vengeance on their inventions whose sins he had pardoned, Psalm xcix. 8. God may see this fit and expedient, for his own glory, and for humbling of them, and causing them to fear the more to sin against him. Yea, not only may temporal calamities be inflicted, because of sin pardoned, or continued, after sin is pardoned, but even sense of God's displeasure may continue after pardon, as appeareth by that penitential Psalm (the fifty-first) penned by David, after Nathan had spoken to him concerning his sin.
QUESTIONS OR OBJECTIONS ANSWERED.
1. What course shall we take with secret sins? I answer, this same course must be followed with them. There is an implicit repentance of sins that have not been distinctly seen and observed, as who can see and observe all their failings? And so there may be an implicit faith acting; that is, the believer being persuaded that he is guilty of more sins than he hath got a clear sight of, as he would bewail his condition before God because of these, and sorrow for them after a godly manner, so he would take them together in a heap, or as a closed bagful, and by faith nail them to the cross of Christ, as if they were all distinctly seen and known. "Who can understand his errors," said David, Psalm xix. 12: yet says he moreover, "cleanse thou me from secret faults."
2. But what if, after all this, I find no intimation of pardon to my soul?Ans.As this should serve to keep thee humble, so it should excite to more diligence, in this duty of going with thy sins to Christ, and to ply him and his cross more, in and through the promises, and keep thy soul constant in this duty of the running to Christ, as an all-sufficient Mediator, and as an intercessor with the Father; and thus wait on him waiteth to be gracious, even in this particular, of intimating pardon to thy soul,—he knoweth when it is fittest for thee to know that thy sins are forgiven.
3. But what can yield me any ground of peace while it is so, that I see no pardon or remission granted to me?Ans.This may yield thee peace, that, following this course which hath been explained, thou art about thy duty. Thou art not at peace with sin, nor harbouring that viper in thy soul; thou art mourning and sorrowing over it, and running to Christ the prince of pardons, through his blood and intercession, conform to the covenant of redemption, and after the encouragement given in the many and precious promises of the covenant of grace; and having these promises, and rolling thy guilt on Christ as thy cautioner, conform to the manner expressed in the gospel, thou art allowed to believe that thy sins are pardoned, and that thou art accepted in the beloved, and so quiet thy soul through faith, God abiding faithful and true, and his promises being all yea and amen in Christ.
4. But so long as I find no intimation of pardon, I cannot think that I have taken the right gospel way of bringing my sins to Christ.Ans.Though that will not follow, as we cleared above—for a soul may take the right gospel way of getting the guilt of their sins taken away in Christ, and God may pardon thereupon, and for all that not think it fit to give intimation of that pardon as yet, for wise and holy ends—yet the soul may humble itself for its shortcoming, and still go about the duty, amending in Christ what it supposeth to be amiss, and renewing its act of repentance and faith, and beg of Christ understanding in the matter, and so continue carrying sin always to Christ's cross, and eyeing his intercession, and wait for a full clearing of the matter in his good time.
5. But what shall I do with the guilt of my weak repentance, and weak faith?Ans.When with a weak and defective repentance and faith thou art carrying away thy sins to Christ, and nailing them, to his cross, let the imperfection of thy faith and repentance go with the rest, and leave all there.
6. What shall I do with my conscience, that still accuseth me of guilt, notwithstanding of my taking and following this course?Ans.Despise not the accusation of conscience, but let these humble thee the more, and keep thee closer at this duty. Yet know, that conscience is but an under servant, and God's deputy, and must accuse according to law, (I speak not here of the irregular, furious, and turbulent motions of Satan, casting in grenades in the soul and conscience, to raise a combustion and put all in a fire); its mouth, must be stopped by law, and so the soul would stay and answer the accusations of conscience with this, that he hath fled to Christ, the only Mediator and Cautioner, and cast his burden on him; and leaneth to his merits alone; and hath put those sins in his hand, as his advocate and intercessor with the Father; and that the gospel requireth no more of him. And if conscience should say, that both faith and repentance are imperfect and defective, and that guilt is thereby rather increased than taken away,—he must answer again, true; but I have done with the guilt of my faith and repentance, as with the rest, taken all to Christ, and left all on him; and herein only do I acquiesce,—I look not for pardon for my imperfect faith and repentance, yea, nor would I look for pardon of my sins, for my faith and repentance, were they never so perfect, but only in and through Jesus Christ, the only Cautioner, Redeemer, and Advocate. But further, this deputy would be brought to his master, who can only command him to silence; that is to say, the believer would go to Christ with the accusing conscience, and desire him to command its silence, that he may have peace of conscience, and freedom from those accusations that are bitter and troublesome. Remember withal, that if these accusations drive thee to Christ, and endear him more to thy soul, they will do no harm, because they drive thee to thy only resting place, and to the grand peacemaker. But if otherwise they discourage or for-slow thee in thy motion Christward, then be sure conscience speaketh without warrant, and its accusations ought not, in so far, and as to that end, to be regarded.
Having spoken of the way of making use of Christ for removing the guilt of our daily transgressions, we come to speak of the way of making use of Christ, for taking away the guilt that cleaveth to the soul, through daily transgressions; "for every sin defileth the man," Matt. xv. 20; and the best are said to have their spots, and to need washing, which presupposeth filthiness and defilement, Eph. v. 27. John xiii. 8-10. Hence we are so oft called to this duty of washing and making us clean. Isa. i. 16. Jer. iv. 14. Acts xxii. 16. David prays for this washing, Psal. li. 2-7. And it is Christ's work to wash. 1 Cor. vi. 11. Rev. i. 5. Eph. v. 26. See Tit. iii. 5. Now, in speaking to this, we shall observe the same method; and first shew, what Christ has done to take away this filth; and next, what way we are to make use of him, for this end, to get our spots and filthiness taken away, that we may be holy.
As to thefirst, for the purging away of the filth of our daily failings and transgressions, Christ has done these things:
1. He hath died that he may procure this benefit and advantage to us; and thus he hath washed us meritoriously in his own blood which he shed upon the cross. Thus he "loved us, and washed us from our sins, in his own blood," Rev. i. 5; and this is from all sins, as well such as are committed after, as such as are committed before conversion. Thus, "he by himself purged our sins," Heb. i. 3, viz. by offering up of himself as an expiatory sacrifice to make an atonement, and so procure this liberty. So also it is said, Eph. v. 25-27, that Christ gave himself for his church, "that he might sanctify and cleanse it—that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish." So, Tit. ii. 14, "He gave himself for us, that he might purify to himself a peculiar people, zealous of good works." Here then is the foundation and ground of all cleansing and purification—Christ's death procuring it.
2. As he hath procured, so he sendeth the Spirit to effectuate this, and to work this washing and sanctification in us. Hence, it is said, 1 Cor. vi. 11, "that we are sanctified and washed, in the name of the Lord Jesus, and by the Spirit of our God." We are said to be saved "by the washing of regeneration, and renewing of the Holy Ghost, which he hath shed upon us abundantly through Jesus Christ our Saviour," Tit. iii. 5, 6. The sending then, or shedding of the holy and sanctifying Spirit upon us, whereby we are sanctified, and consequently purified and purged from our filth, is a fruit of Christ's death and mediation, being purchased thereby, and is an effect of his resurrection, and glorification, and intercession in glory.
3. He hath made a fountain of his blood for this end, that we may go to it daily, and wash and be clean. Thus his "blood cleanseth from all sin," 1 John i. 7-9. This is the "fountain opened to the house of David, and to the inhabitants of Jerusalem for sin and for uncleanness," Zech. xiii. 1.
4. He hath purchased and provided the external means, whereby this cleansing and sanctification is brought about, viz. the preaching of the gospel, which he himself preached, and thereby sanctified, John xv. 3, "Now are ye clean through the word that I have spoken unto you." Eph. v. 26, the church is "sanctified and cleansed with the washing of water, by the word."
5. So hath he procured, and worketh in the soul those graces that promove and carry on this work of sanctification and purifying; such as faith, which purifieth the heart, Acts xv. 9; whereof he is the author and finisher, Heb. xii.; and hope, which whosoever hath, "purifieth himself, even as he is pure," 1 John iii. 3.
6. He hath confirmed and ratified all the promises of the covenant, which are ample and large, touching this cleansing and washing, Jer. xxxv. 8, "And I will cleanse them from all their iniquity, whereby they have sinned against me." Ezek. xxxvi. 25, "Then will I sprinkle clean water upon you, and ye shall be clean from all your filthiness." So Ezek. xxxvii. 23, "and I will cleanse them." And all the other promises of the covenant, apprehended by faith, have no small influence on our cleansing; 2 Cor. vii. 1. "Having therefore these promises, let us cleanse ourselves," &c.; all which promises are yea and amen in Christ, 2 Cor. i. 20.
Thus Christ made all sure, for the cleansing and washing of his people, conform to that article of the covenant of redemption, "so shall he sprinkle many nations," Isa. lii. 15.
Secondly,As to the way of our use-making of Christ for the purging away of our filth and daily pollutions, believers would take this course:
1. They would remember and live in the conviction of the exceeding abominableness and filthiness of sin, which is compared to the vomit of a dog, and to the mire wherein the sow walloweth, 2 Pet. ii. 22; filthy rags, Isa. lxiv. 6; to a menstruous cloth, Isa. xxx. 22, and the like, that this may move them to seek with greater care and diligence, to have that filth taken away.
2. They would remember also how abominable sin makes them in the eyes of an holy God, "who cannot behold iniquity," being a God of purer eyes than to behold it, Hab. i. 13; nor can he look on it; and how therefore no thing can enter into the New Jerusalem, nor any thing that defileth. And this will make them so much the more to abhor it, and to seek to be washed from it.
3. They would look by faith on the blood of Christ that is shed for this end, to wash filthy souls into; and run to it as a fountain opened for this end, that they might come to it, and wash and be clean.
4. For their encouragement, they would grip by faith to the promises of the new covenant, which are large and full.
5. And remember the end of Christ's death, viz., to purchase to himself a holy people, zealous of good works, to present them to himself holy, and without spot or wrinkle, or any such thing; and this will be further ground of encouragement.
6. They would put the work by faith in his hand, who hath best skill to wash a foul soul, and to purge away all their spots; and by faith pray for and expect the Spirit to sanctify and cleanse them from all their filthiness; that is, they would make known and spread forth their abominations before the Lord, and eyeing Christ as the only great High Priest, whose blood is a fountain to wash in, would lay the work on him, and by faith put him to wash away that filth, and to purify their souls by his Spirit, pardoning their bygone iniquities and renewing them in the Spirit of their minds by grace, that they may walk before him in fear. Thus they would roll the work on him, and leave it there.
CAUTIONS AND DIRECTIONS.
First,The believer would in all this work be kept in the exercise of these graces following:
1. Of humility; seeing what a vile, filthy wretch he is, that stands in need of washing and purging daily, because of his daily pollutions and transgressions.
2. Of love; considering with what a loving God he hath to do, that hath provided so liberally all things for him, and particularly hath provided a fountain, and such a fountain, whereto he not only may, but is commanded to resort daily.
3. Of thankfulness; remembering how great this mercy is, how unworthy he is, on whom it is bestowed, and who he is that doth grant it.
4. Of fear; lest God's goodness be abused, and he provoked who is so gracious to us.
5. Of sincerity, and godly ingenuity, avoiding all hypocrisy and formality, knowing that we have to do with him, who will not be mocked.
6. Of holy hatred; loathing and abhorrence of sin, which makes us so filthy and odious in the eyes of the Lord.
Secondly,This course would be followed for the purging away of the least sins; for till they be purged away, we remain in our filth, and cannot expect God's favourable countenance, nor his warm embracements, nor the hearty intimations of his love and kindness. And a small inconsiderable like spot may grow greater, and provoke God to let the accuser of the brethren, Satan, who always waits for his opportunity, loose upon us, and a conscience wakened may make much of a little defilement to keep the soul from approaching to God.
3. This course would be followed with every sin, quickly without delay; for the longer those spots continue, it will be the more difficult to get them taken away. The soul will after some time, become the less troubled about them, and possibly forget them, and so they will remain; and this may occasion at last a sad distance, and provoke God to hide his face, which will cause more bitterness and sorrow. It were good, then, to keep up a spirit of tenderness and fear.
4. Let this be our daily work and exercise; for we are daily contracting new filth. Yesterday's cleansing will not save us from new filth to-day; nor will our running to the fountain to-day, serve to take away new spots to-morrow; new spots call for new washing, so that this must be our very life and exercise, to be daily and continually running to the fountain with our souls; and giving Christ, the great purger, much to do.
5. We must not think to be perfectly washed, so long as we are here; for we will be contracting new filth daily, our feet will still be to wash, John xiii. 10. We will not be without spot or wrinkle, till we come home to that place, wherein entereth nothing that defileth.
6. Let the believer's recourse in this matter be wholly to Jesus Christ and his blood, and lay no weight on their sorrow, repentance, or tears, or on any outward means which they are commanded to use; yet would they not lay aside these means, but go through them to the fountain, to Jesus, there, and there only to be cleansed.
7. They should not be discouraged or despair when their spots appear great, and not like the spots of his children; for Christ's blood can purge from all sin, and wash away all their filth, of how deep soever a dye it be. Christ's blood is so deep an ocean, that a mountain will be sunk out of sight in it, as well as a small pebble stone.
8. Though Christ's blood be strong enough to purge from all sin, even the greatest, yet they should know, that scandalous spots, or a deep stain, may cost them more frequent running to the fountain, through humiliation, godly sorrow, prayer, and supplication. David's scandalous blot cost him more trouble and pains, before he got it purged away, than many others, as we see, Psalm li.
9. When all this is done, we must think of having on another righteousness, as our clothing and covering, in the day of our appearance before our Judge—even the righteousness of Jesus Christ, which only is perfect, and able to save us from the wrath of God. Let us be never so washed in the matter of sanctification, and cleansed from our spots, we cannot for all that be accounted righteous before God; nor will that satisfy justice, or take away the guilt so much as of one transgression before God. Christ's righteousness will be our upper garment for all eternity. This is the fine linen wherewith his bride is busked in heaven.
10. At every time we run to the fountain with our daily contracted filth, we would not forget to carry along with us the mother corruption, which is the sink and puddle of all filthiness; I mean our natural corrupted rottenness and pollution, from whence flow all our other actual pollutions. We would do well to carry mother and daughter both together to the fountain. David prayed to be washed and purged, as well from his original filthiness, wherein he was conceived and born, as from his blood-guiltiness. Psalm li. 5, 7.
11. Let not this occasion our carelessness in watching against sin; for that would be, to turn his grace into wantonness; but rather let it sharpen our diligence in watching against all occasions of sin, lest we again defile our soul.
12. Not only must we have our bodies, or our outward conversation washed, but our soul within, the frame of our heart, our understanding, will, affections, and conscience, sprinkled with that blood. The blood of Christ, who through the eternal Spirit "offered himself without spot to God," must purge our Consciences from dead works, to serve the living God, Heb. ix. 14. and we must "have our hearts, sprinkled from an evil conscience," Heb. x. 22.
Finally,If the believer fear that he shall not be able to remember all these particular duties, let him remember this, viz. to put a foul soul, defiled with original and actual pollutions, in Christ's hand daily, and leave it to him to wash by his blood and Spirit; and yet remember to lay the weight of his acceptance before God, upon the imputed righteousness of Jesus Christ, and not upon his own cleanness, when thus sanctified and washen, which is but imperfect.
QUESTIONS OR OBJECTIONS ANSWERED.
But, alas! some may object, and say, that their very faith, which must carry the rest of their filth to the fountain of Christ's blood, is defiled. How, then, can they expect to be made clean?Answer.The blood of Jesus Christ is sufficiently able to wash all our filth away; and the filth of faith, as well as of other actions. Therefore, when faith, as a hand, is carrying the filth of the soul away to Christ to be washed in his blood, let the foul hand go with the foul handful; give Christ faith and all to wash.
2. But what shall I do, when, notwithstanding of all this, my conscience shall still accuse me of uncleanness, and cry out against me as filthy and abominable?Answer.Take it away also to the blood of Jesus, that there it may be purged, Heb. ix. 14; and here alone will we "get our hearts sprinkled from an evil conscience," Heb. x. 22. The conscience must be steeped, so to speak, in the blood of Jesus, and so it shall be clean. And taking our filthy hearts to this cleansing fountain to be washed, we will get them delivered and sprinkled from an evil conscience, that it shall no more have ground of accusation against us. When we have it to say, that we have put our filthy souls in the hand of the great cleanser, Jesus Christ, and brought all our pollutions to his blood, what can conscience say to us? The Lord, it is true, may suffer our conscience still to bark upon us, and cast up our filthiness to us, that we may be the more humbled, and be put to lie more constantly at the fountain; yet when we have fled to Christ, and taken our filthiness to the open and appointed fountain, we can answer the accusations of conscience in law, and have peace.
3. But I am apt to think, will some say, that if I had once taken the right way to get my sins and filthiness purged away, my conscience would trouble me no more; but now, so long as it doggeth me thus, I cannot think that the way which I have taken is the right way.Answer.Though the Lord may think good to suffer conscience to trouble a man for a time, though he hath taken the right way, as is said, for a further exercise and trial to him; yet the believer will have no less disadvantage by examining his way, and trying whether he hath laid the matter cleanly over on Christ, or whether he hath laid too much weight on his own humiliation, sorrow, and pains; and whether he be leaving the matter on Jesus, and expecting to be washed alone in his blood, or looking into himself, and expecting some help in the matter from self; and after trial, would mourn for any failing he gets discovered, and still be about that work of running with filth to the fountain. But withal they would go to Christ for help, because without him they cannot come to him; they cannot come or carry their soul to the fountain opened for sin and for uncleanness; so that in all this work, there would be a single dependence on Christ for understanding and strength to go about this work aright.
Thus have we endeavoured to clear up Christ being the way to the Father, first and last; and how all believers or unbelievers are to make use of him as the way to the Father, whatever their condition be: from all which we may see,
1. That such are in a wretched and forlorn condition who are still strangers to Christ, and will not lay hold on him, nor come to him, and walk in him, and make use of him. They are unrighteous and unholy, and daily contracting more guilt and more filth; and they know no way either for justification or sanctification, but a way of self, which will prove like the brooks, which run dry in summer, and disappoint the weary traveller when he hath most need. They are without Christ, and so without the way, the only way, the safe and sure way to the Father. And, oh! if all that is here spoken could induce them to think once of the misery of their condition, and to seek out for relief, that they might not only be saved from their state of sin and misery, but brought into a state of salvation through Jesus Christ, so that they might be justified before God, from all that justice, the devil, the law, or conscience could lay against them, and thoroughly sanctified, and so at length brought home to the Father, fair and spotless.
2. Upon the other hand, we see the noble advantage of believers, who, through grace, are entered in this way; for it is a full and complete way that shall carry them safe home. They shall find that he is able to save to the uttermost all that come to God through him. And, oh! if they were sensible of this, how would it excite them to thankfulness! How would it encourage them to run through difficulties great and many!
3. We see what a special duty lieth upon believers to make special use of Christ in all things, as the way to the Father, and so march to heaven in him, as the only way; march in his hands, or rather be carried in his arms and bosom. This were to go from strength to strength, till at length they appeared in Zion, and landed in that pleasant place of rest, where the weary are at rest, and yet rest not day nor night, but sing praises to "him that hath redeemed them by his blood, out of every kindred and tongue, and people and nation, saying, blessing, honour, glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever," Rev. v. 9, 13.
4. Hence we may see the cause of the leanness of believers, of their wanderings, of their shortcomings, of their many defilements, &c. viz. their not constant making use of Christ as the way in all things, according to the tenor of the gospel. Oh I if this were laid to heart and mourned for, and if grace were sought to help it!
This one point of truth, that Christ is the way, well understood and rightly put into practice, would do all our business, both as to justification and sanctification, and were poor sinners once entered into this way, and had they grace from this way to walk in it, it would prove their life and salvation: For it is the marrow and substance of the whole gospel. So that there needeth little more to be said: Yet we shall speak a little to the other particulars in the text.
That what we are to speak to for the clearing and improving this noble piece of truth, that Christ is the Truth, may be the more clearly understood and edifying, we shall first take notice of some generals, and then show particularly how or in what respects Christ is called the Truth; and finally speak to some cases wherein we are to make use of Christ as the Truth.
As to the first. There are four general things here to be noticed.
1. This supposeth what our case by nature is, and what we are all without Christ, who is the Truth: as,
First.It supposeth that without Christ we are in darkness, mistakes, errors: yea, we are said to be darkness itself. Eph. v. 8, "Ye were sometimes darkness," &c. John i. 5, and of darkness; 1 Thess. v. 5, yea, under the "power of darkness;" Col. i. 13. John xii. 35. 1 John ii. 11, "walking in darkness;" 1 John i. 6, and "abiding in darkness." 1 Pet. ii. 9. 1 Thess. v. 4. John xii. 46, "We wander and go astray as soon as we are born, speaking lies," Psal. lviii. 3. Yea, we "go astray in the greatness of our folly," Prov. v. 22. We are "all gone astray," Isa. liii. 6. Psal. cxix. 67-176; so far are we from any knowledge of, or acquaintance with truth, or with the way of truth.
Secondly.It supposeth that we cannot turn into the right way. A spirit of error and untruth leadeth us continually wrong; like the sheep we wander still, and we weary ourselves in our wandering; and so spend all our labour and pains in vain. Being under the power of untruth and error, we cannot walk one step right.
Thirdly.Though all other ways, beside him who only is the way and the truth, be false ways and by-ways, leading us away from the true resting-place, and from that way which is the truth; yet we are prone and ready to cleave to those false and erroneous ways, and grip to shadows, and to lean to them, as if they were the ways of truth: Such as,
1. A good heart, which many may imagine they have, when they have nothing less.
2. Good intentions and purposes for time to come, which such, as were not under the power of error and untruth, would never deceive themselves withal.
3. An harmless life, without scandalous out-breakings to the reproach of Christianity, a foundation on which no wise man, led by truth, would build his salvation, or hopes of eternal happiness.
4. An outward, moral, civil and discreet carriage, which no man can blame, and wherein a heathen can outstrip many called Christians; so that it must be a poor ground to found our hopes upon; and yet many are so blinded, that they lean all their weight upon such a rotten staff.
5. Outward exercise of religious duties, wherein a Pharisee may outstrip many; and yet, O how many build all their hopes of heaven upon this sandy foundation, which none but blinded persons would do!
6. The commendation and applause of ministers and Christians, is that which many rest upon, which is a sad proof of the blindness of their hearts.
7. The way of good works and alms-deeds blindfoldeth many, and sheweth that they were never led by truth, or taught of Christ, who is the truth.
8. Some pinching grief and sorrow for sin, is another way which people, strangers to the truth, deceive themselves withal.
9. A common sort of repentance, backed with some kind of amendment and outward reformation, is a way that many rest secure in, though it lead to destruction.
10. Freedom from challenges of conscience deceiveth many.
Though these and such like ways be dangerous, yea, deadly, yet how many are there to be found among Christians, that have no better ground of their hope of salvation, and will cleave to them so fast, as no preaching will make them so much as once question the matter, or suspect that these ways will in the end deceive them; so strong is their inclination to the way of error, though not as the way of error.
Fourthly.It presupposeth also an inclinableness in us by nature to wander out of the way; for being nothing but a mass of error, made up of darkness, ignorance, and mistakes, we have a strong bias to error, which agreeth best with our natural, corrupted temper. Hence it is, that we have such a strong propension to errors and mistakes: Whether,
1. Concerning God, and his way of dealing with his church, or with ourselves. O how ready are our hearts by nature, to hatch and foment wrong, unseemly, untrue, yea, unchristian, if not blasphemous thoughts and conceptions of his nature, attributes, word, and works? And how ready and prone are we to receive and entertain wrong apprehensions of all his ways and dealings with his church and people? And as for his works in and about ourselves, O! what unsuitable, erroneous, false, ungodly, absurd, and abominable opinions do we with greediness drink in and foster; yea, feed upon with delight? Who is able to recount all the errors and mistakes which our heart by nature is ready to admit and foster with complacency? Are we not by nature ready to say, that there is not a God,—as the fool, Psal. xiv. 1. Or, that he is not such a God as his word and works declare him to be—a holy, just, righteous, omnipotent, omnipresent, omniscient God, &c. Or that he is a changeable God, and actually changed, not being the same now which sometime he was. That he hath forgotten to be gracious, and remembereth not his people in adversity; and so is not tender and merciful. That he hath forgotten his promises, and so is not faithful and true. That he approveth of sin, because he suffereth the way of the wicked to prosper, and so is not a holy God, &c. Yea, do not ofttimes such thoughts as these lodge within the heart of the truly godly? All which sheweth how prone we are to receive and entertain erroneous and false thoughts of God.
2. Concerning ourselves. Supposing ourselves to be born again and reconciled to God, when yet we are living in black nature: And who so bold and confident that they are right, as they that are furthest out of the way? Or, on the other hand, supposing ourselves to be in a bad state, and in nature and darkness, when the day-star from on high hath visited us, and brought our souls from death unto life. And who more ready to complain than such as have least cause? Or supposing ourselves in a good condition; lively, active, diligent, watchful, &c, when it is just otherwise with us: Or, on the contrary, complaining of deadness, formality, upsitting, fainting, heartlessness in the ways of God, when it is not so. Or, in questioned matters, taking truth to be error, and error to be truth.
3. Concerning others. How ready are we to run either to the one extremity or the other in judging their persons and actions?
Oh! where is the faith of this natural condition? where is the real conviction of it? Sure there is but little real believing of this when,
(1.) There are so many that never so much as suspect themselves or question either their state or condition, at one time or other; never once imagine that their blinded hearts may deceive them; never once dream of a possibility of mistaking, and of dying with a lie in their right hand.
(2.) And so many that are not lamenting and bewailing this their condition, nor crying out and complaining of a false, deceitful, and desperately wicked heart.
(3.) And so few that are indeed humbled under the sense of this, and made therefore to walk more watchfully and soberly with an eye always upon their treacherous and deceiving hearts.
(4.) And so few, crying for help from God against this deceitful adversary, through daily experience of the atheism, hypocrisy, ignorance, misconceptions of God and of his ways, and deceitfulness of our hearts, might sufficiently put it out of doubt with us.
Next,How miserable must their condition be, who are yet strangers to Christ; for they are living in darkness, lying in darkness, walking in darkness, yea, very darkness itself, a mass of error, mistakes, ignorance, and misconceptions of all things that are good; and still wandering out of the way.
Finally,Should not this preach out to, and convince us all of a necessity of having more acquaintance with truth, with Jesus Christ, who is the truth, that we may be delivered from this woful and wretched condition; for truth only can set us free therefrom.
II. Thesecondgeneral thing to be noticed here is, that all other ways and courses, which we can take or follow, that we may obtain life, beside Christ, are but lies, false and deceitful ways,—there is no truth in them: For he only is the truth; no other whatsoever can bear this epithet: For,
1. He only can satisfy the soul in all points otherways; whatever we can imagine and dream can yield no true satisfaction in this matter.
2. He only can secure the soul from destructive ruinous courses, which will undo the soul. All other ways will fail here; none of them can give the least security to the soul, that they shall not bring him, in end, to destruction and everlasting perdition.
3. He only can bring the soul safe through all opposition and difficulties in the way. No other way can do this; but will leave us in the mire, ere ever we come to the end of our journey.
4. He will not deceive nor disappoint the soul. All other ways in end will prove treacherous, and give the traveller a doleful and sad disappointment.
O what a warning should this be to us all, to take heed that we embrace not a lie, instead of him who is the truth; and sit not down with a shadow instead of the substance. How ready are we to put other things in his place? But whatever it be that gets his room in the soul, though good and worthy in itself, will prove a lie. Even, (1.) All our outward holiness and duties. Yea, (2.) All our experiences and great attainments. Yea, (3.) All our gifts and endowments. Aye, (4.) Our very graces. None of these are Christ's; and if we place that hope and confidence in them, which we should place on him, they will not prove the truth to us,—he alone is the truth.
How sure then should we labour to be, that we do not die with a lie in our right hand. And how carefully should we guard against the trusting in, or leaning to any thing that is not Christ, and whole Christ, and only Christ, and Christ as offered in the gospel; seeing this way is only the truth, and no other way will be found so in end, though at present we may find in it,
(1.) Some inward peace and quietness of heart, as if all were right.
(2.) Some satisfaction of mind, things being right, as we apprehend, but falsely, through the deceitfulness of the heart.
(3.) Something like assurance and confidence, that all will be right with us.
(4.) And hope founded thereupon, which may help to ride through some storms, and yet fail us at length.
III. Thethirdgeneral is this, Christ Jesus is not only the truth in himself, but also in reference to us. The scope of the place cleareth this, as he is the way and the life for our use, so he is the truth. Not only as God equal with the Father, but also as Mediator, and our Immanuel.
As God, he is, 1. Essentially truth, being God equal with the Father in power and glory.
2. In respect of veracity, he is the God of truth, Deut. xxxii. 4; faithful in all his sayings, Ps. xxxi. 5; keeping truth for ever, Ps. cxlvi. 6.
3. He is the fountain and spring-head of all created truth, for he is the first truth.
As Mediator, and in reference to us, "he is full of grace and truth," John i. 14; "he received not the Spirit in measure," John iii. 34; and this Spirit is a Spirit of truth. But of this more, when we come to shew more particularly, how and in what respects he is called the truth, as Mediator.
IV. Thefourthgeneral, which is here observable, is, that he is not only called "Truth," but "the Truth," as he is the way and the life; and not only true, but truth in the abstract. Which saith,
1. That he is every way Truth, however we consider him, as God, or as Mediator.
2. That all truth is in him; all truth of salvation for us is to be found in him.
3. That all that is in him is truth, his natures, offices, performances, words, works, &c, all are true.
4. That he is pure and unmixed truth; no lie in him, no error or mistake there.
5. That truth in him is in its perfection and excellency. In the truest of men it is very imperfect.
O what an excellent one must he be! How completely fitted and furnished for us! Oh! if our souls could love him, and close with him, and rest upon him as all-sufficient!